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'''Prem Pal Singh Rawat''' also called '''Maharaji''', (formerly called Guru Maharaj Ji) is a speaker and teacher on the subject of "inner peace", and says that he is able to offer a practical way to experience it.<ref>Goring, ''Dictionary of Beliefs & Religions'', pp.145</ref><ref>{{cite web | year = 2006 | url = http://en.wikiquote.org/wiki/Maharaji#1960s|title= Prem Rawat's quotes @ Wikiquote|accessdate = 2006-07-03}} Birthday Celebrations, Prem Nagar ([[Haridwar]]), [[August 21]] [[1962]] as published in "Hansadesh" magazine, Issue 1, Mahesh Kare, January 1963</ref> He calls his method "[[Techniques of Knowledge|Knowledge]]" which primarily consists of four [[meditation]] techniques.<ref>Barrett 2001, page 327<br>"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."</ref> Rawat describes it as a way to take "all your senses that have been going outside all your life, turn them around and put them inside to feel and to actually experience you".<ref>Hadden, ''Religions of the world'', pp.428 <br/>"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 [Sarupanand], '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.'" </ref>
'''Prem Rawat''' (b. Prem Pal Singh Rawat, Dec 10, 1957 in Haridwar, northern India) also known as '''Maharaji''' (formerly Guru Maharaj Ji) has been a speaker on the subject of inner peace since the age of eight, as well as offering instruction of four meditation techniques he calls ''Knowledge''.<ref>Cagan, A. ''Peace is Possible: The Life and Message of Prem Rawat.'' Mighty River Press -ISBN -10: 0-9788694-9-4</ref><ref>Hadden, ''Religions of the World'', pp.428 <br /> <small>"The meditation techniques the Maharaji teaches today are the same he learned from his father, Hans Ji Maharaj, who, in turn, learned them from his spiritual teacher [Sarupanand]." 'Knowledge', claims Maharaji, 'is a way to be able to take all your senses that have been going outside all your life, turn them around and put them inside to feel and to actually experience you...'</small></ref>


Born in Haridwar, North India on [[December 10]], [[1957]], Rawat was initiated in the [[Techniques of Knowledge|techniques of "Knowledge"]] by his father when he was six years old and succeeded him when he died in 1966, being accepted by his father's followers as their [[satguru]] ([[Sanskrit]]: ''true teacher'') or "[[Perfect Master]]" at his father's funeral.<ref> Beit-Hallahami, ''The Illustrated Encyclopedia of Active New Religions, Sects, and Cults'', pp. 85 <br />"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."</ref><ref>Melton, ''Encyclopedic Handbook of Cults in America'', pp.141-2 entry [[Divine Light Mission]] <br />"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."</ref> He thereby became the recognized leader of the [[Divine Light Mission]] (DLM) that was started by his father and began taking his message to people throughout the Indian subcontinent.<ref name=USChaplains>U. S. Department of the Army, ''Religious Requirements and Practices of Certain Selected Groups'', pp.11-5<br/>"Following his death, Shri Hans Ji Maharaj appointed the youngest of his four sons, Sant Ji, as the next Perfect Master and thereby he assumed head of Divine Light Mission as decreed by his father. Since that time, Guru Maharaj Ji has inspired a world wide movement and the Mission is active in 55 countries."</ref>
In June 1971, Rawat traveled out of India to speak in London and Los Angeles, where he was the subject of substantial media attention.<ref>Goring, Rosemary (Ed.) ''Dictionary of Beliefs & Religions (1997)'' p.145. Wordsworth Editions, ISBN 1853263540</ref> He returned to India for the celebration of his father's birthday, and when he came back to the U.S. in February 1972 he was accompanied by his mother and eldest brother, and other Indian supporters who would assist him in spreading his message. Tens of thousands were attracted, largely from the hippie culture, and dozens of Indian style ashrams were established.<ref>Melton, ''Encyclopedic Handbook of Cults in America.'' pp.141-2 entry Divine Light Mission <br /><small>"Just six years after the founding of the Mission, Shri [[Hans Ji Maharaj]] was succeeded by his younger son Prem Pal Singh Rawat, who was eight when he was recognized as the new Perfect Master and assumed the title, Maharaj Ji. Maharaj Ji had been recognized as spiritually adept, even within the circle of the Holy Family, as Shri Hans' family was called. He had been initiated at the age of six ... He assumed the role of Perfect Master at his father's funeral by telling the disciples who had gathered ... Though officially the autocratic leader of the Mission, because of Maharaji's age, authority was shared by the whole family."</small></ref><ref>Melton. ''Encyclopedic Handbook of Cults in America.'' pp141-145. <br /><small>"In 1970 Maharaj Ji announced his plans to carry the knowledge throughout the world and the following year, against his mother’s wishes, made his first visit to the West. A large crowd came to Colorado the next year to hear him give his first set of discourses in America. Many were initiated and became the core of the Mission in the United States. Headquarters were established in Denver, and by the end of 1973, tens of thousands had been initiated, and several hundred centers as well as over twenty ashrams ... the teachings of the Mission, particularly the public discourses of Maharaj Ji, were condemned as lacking in substance. Maharaj Ji, who frequently acted like the teenager that he was in public, was seen as immature and hence unfit to be a religious leader.</small></ref><ref>Stephen A. Kent, ''From Slogans To Mantras.'' <small>"I found his poorly delivered message to be banal."</small></ref>


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. In 1972 he began touring the world talking about inner peace and teaching Knowledge.<ref>{{cite web | year = 2006 | url = http://www.avoiceforpeace.net/1972/index.html | title=What happened in 1972 | accessdate = 2006-03-14}}</ref> His marriage to a Westerner in 1974 precipitated a family rift and Rawat's mother and his eldest brother Sat Pal, returned to India.<ref>{{cite web | year = 2006 | url = http://www.manavdharam.org/ssjm/1_brief_into.html|title=About Shri Satpal Ji Maharaj|accessdate = 2006-03-06}}</ref><ref>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."</ref> Rawat remained in the West and in the 1980s he changed the style of his message and relinquished the Hindu tradition, beliefs, and most of its original eastern religious practices.<ref>Stephen J. Hunt Alternative Religions: A Sociological Introduction (2003), pp.116-7, Ashgate Publishing, Ltd. ISBN 0-7546-3410-8 .He therefore changed the style of his message and relinquished the the Hindu tradition, beliefs, and most of its original eastern religious practices</ref>Rawat continued to tour extensively in the 1980s and 1990s, most often at the controls of a series of executive jets leased for his use.<ref>Cagan, A. ''Peace Is Possible'', 2007, page 227."He worked toward earning the certifications and ratinigs necessary to operate various types of aircraft on his own".</ref>
During this time, tensions within his family were growing, and his marriage to an American follower in 1974 caused a permanent rift.<ref>Downton, ''Sacred Journeys.'' <small>"Nearly sixteen, he was ready to assume a more active part in deciding what direction the movement should take. This of course meant that he had to encroach on his mother's territory and, given the fact that she was accustomed to having control, a fight was inevitable." </small></ref><ref>Geaves, Ron, in Christopher Partridge (Eds.), ''New Religions: A Guide. New Religious Movements, Sects and Alternative Spiritualities.'' pp.201-202, Oxford University Press, U.S.A. (2004) ISBN 978-0195220421. <br /><small>"As Maharaji began to grow older and establish his teachings worldwide he increasingly desired to manifest his own vision of development and growth. This conflict resulted in a split between Maharaji and his family, ostensibly caused by his mother's inability to accept Maharaji's marriage to an American follower rather than the planned traditional arranged marriage."</small></ref> From this point Rawat's teachings became more western, and in the early 1980s he dropped the title "Guru," closed the ashrams, and abandoned the traditional Indian religious trappings from which the techniques originated.  


According to [[The Prem Rawat Foundation]] which he established in 2001, Rawat  promotes a means to achieve a lifelong, individual experience of [[inner peace]],<ref>[http://tprf.org/Maharaji_on_peace.htm Prem Rawat on peace.] (Retrieved February 2006)</ref> and that he believes that "it is only by individuals finding peace for themselves can the world be at peace". Starting in 2001, he has been invited to address various institutions on the subject of peace,<ref>{{cite web | year = 2005 | url = http://tprf.org/Prem_Rawat_press_releases/Prem_Rawat_at_Thai_univerity.htm | title = Leading Thai University Welcomes Prem Rawat | accessdate = 2006-03-04}}</ref> and has, through the Prem Rawat Foundation, spearheaded various humanitarian initiatives.
[[The Prem Rawat Foundation]], established in 2001, promotes his message worldwide via print, video and television, and also contributes to worldwide humanitarian efforts.<ref> Melton, ''Encyclopedia of American Religions.'' <small>"In the early 1980s, Maharaj Ji moved to disband the Divine Light Mission and he personally renounced the trappings of Indian culture and religion. Disbanding the mission, he founded Elan Vital, an organization essential to his future role as teacher."</small></ref><ref>{{cite web | url=http://www.tprf.org/|title=The Prem Rawat Foundation website}}</ref>


==Childhood in India==
==Childhood==
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 [[Shri Hans Ji Maharaj]] and his second wife, Jagat Janani Mata Shri Rajeshwari Devi.<ref>''Hans Jayanti'' (2000), pp.24-37</ref><ref>Melton, ''Encyclopedic Handbook of Cults in America'' pp.141-2</ref>
[[Image:T ym2.jpg|right|thumb|160px|"Sant Ji", as Prem Rawat was known at age 6.{{T ym2.jpg/credit}}]]
At the age of three he began speaking about fulfillment, love, and peace  at his father's meetings.<ref>{{cite web | year = 2006 | url = http://en.wikiquote.org/wiki/Maharaji#1960s | title= Prem Rawat's quotes @ Wikiquote | accessdate = 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)<br>"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."</ref> In these early days, Rawat was known both as ''Sant Ji''<ref>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.</ref> and as ''Balyogeshwar''.<ref>Sanskrit: बालयोगेश्वर = child master of yogis</ref> When he was six years old, his father taught him the techniques of Knowledge, including young  Prem among his other students.
Prem Rawat was born in Haridwar, northern India, on December 10, 1957. The fourth and youngest son of Shri Hans Ji Maharaj and his second wife, Jagat Janani Mata Shri Rajeshwari Devi, Rawat attended St. Joseph's Academy elementary school in his hometown of Dehra Dun.<ref>A.Cagan. ''Peace is Possible: The Life and Message of Prem Rawat.'' p3.</ref> At the age of three he began speaking at his father's meetings, and at six his father taught him the techniques of ''Knowledge.''  His father died in 1966, and eight-year-old Rawat was accepted by his family and his father's followers (known as ''premies'') as the new Satguru'' and leader of the Divine Light Mission. From that time, on weekends and during his school holidays Rawat traveled as his father had, addressing audiences on the subject of inner experience.<ref>Melton, ''Encyclopedic Handbook of Cults in America'', pp.141-2 entry Divine Light Mission <br /><small>"Just six years after the founding of the Mission, Shri Hans Ji Maharaj was succeeded by his younger son Prem Pal Singh Rawat, who was eight when he was recognized as the new Perfect Master and assumed the title, Maharaj Ji. Maharaj Ji had been recognized as spiritually adept, even within the circle of the Holy Family, as Shri Hans' family was called. He had been initiated at the age of six [...] He assumed the role of Perfect Master at his father's funeral by telling the disciples who had gathered. [...] Though officially the autocratic leader of the Mission, because of Maharaji's age authority was shared by the whole family."</small></ref>
In 1966, at age eight, Rawat succeeded to the role of Satguru and leadership of the DLM upon the death of his father, which was unusual since it was not in accordance with Hindu tradition of [[primogeniture]].<ref>Lee, ''Sacred Tensions''pp.109-110<br />"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)<br /> ''Who Is Who In Guruism?''<br /> "During the first 6 years of the new movement [DLM] its head was Shri Hans, the father of the young Maharaj Ji, who, at the age of 8 years, succeeded his father in 1966."</ref><ref name=USChaplains/> 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. There is a witness account by Shri Hans' personal driver which refers to Shri Hans' request for Prem to succeed him.<ref>
Singh, Bihari. ''Maharaji accepted by his father's students'', [http://www.avoiceforpeace.net/2006/01/maharaji_accept.html Retrieved Jan 2006].<br>"Right after Shri Maharaj Ji’s death, the family and several mahatmas were discussing who would become Master after the 13 days of mourning were over. They were thinking about Bal Bhagwan Ji, who was the eldest son. When they asked me what I thought, I said, “Shri Maharaj Ji told us when Maharaji was born, ‘He’s going to take my message all over the world.’ [...]Some were suggesting that there be several gurus (all four brothers or some group of 5 or 7 gurus), and others were still in the Bal Bhagwan Ji camp. Particularly in India, when a father dies, the older son steps into his place. [...] Twelve days after Shri Maharaj Ji’s death, Rawat went on stage with a handkerchief on his head and spoke for about 45 minutes to the people who had gathered. After listening to him, everybody accepted him as their Master."
</ref> 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.<ref>Fahlbusch , Lochman, Pelikan, Vischer, and  Barret ''The Encyclopedia of Christianity'' p.861<br/>"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."</ref> His succession was generally accepted when the crowd responded to him  as their teacher.<ref>Melton, ''Encyclopedia of American religions'', p.370-1<br/ >"As they bewailed their loss at his [Shri hans Ji Maharaj] 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"</ref><ref>Cameron, ''Who Is Guru Maharaj Ji?''</ref>  Afterwards, his mother and brothers came on stage to pay their respects to him.<ref>Rawat, Wolf, ''Inner Journey'' TC 00:21:45 (DVD) <br/> He [Shri Maharaj Ji] 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."</ref>


Rawat remained in India for five more years, continuing to offer the Knowledge his father had championed. In the late 1960s, a small number of young Western seekers, many of them [[hippies]], had come across Rawat at his home in Dehra Dun. Several of them asked him to visit the West, where, they said, many young people would be interested in what he had to offer. 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. This gathering of 1,000,000 people on 8 November, was reported to be one of the largest ever in the history of [[New Delhi]] and was the culmination of an 18-mile-long procession.<ref>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 processionits culminated in a public event at India Gate, where Sant Ji Maharaj addressed the large gathering"<br />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."<br />Guinness Book of World Records, 1970
In the late 1960s, some young Western followers asked him to visit the West. In 1969 he sent one of his closest Indian students (known as ''Mahatmas'') to London to teach Knowledge on his behalf. In 1970 many of his new Western followers flew to India to see him, and were present at a gathering at India Gate, Delhi when he announced that he was ready to begin the task of bringing peace to the world. This speech, which became known as the "Peace Bomb," marked the start of Rawat's international work.<ref>Geaves, Ron, ''Globalization, Charisma, Innovation and Tradition: An Exploration of the Transformations in the Organisational Vehicles for the Transmission of the Teachings of Prem Rawat (Maharaji), 2006.'' "Journal of Alternative Spiritualities and New Age Studies," 2 44-62. <br /><small>"There had been a presence in the UK since 1969, located in a basement flat in West Kensington and then in a semi-detached house in Golders Green, North London. This had come about as a result of four young British members of the counter-culture taking the ‘hippy trail’ to India in 1968 discovering the young Prem Rawat and his teachings and requesting that a ‘mahatma’ be sent to London who could promote the message and show interested individuals the four techniques known as ‘knowledge’.</small></ref><ref>''Navbharat Times'', [[10 November]] [[1970,]] (from Hindi original) <br /><small>"A three-day event in commemoration of Sri Hans Ji Maharaj, the largest procession in Delhi history of 18 miles of processionists culminating in a public event at India Gate, where Sant Ji Maharaj addressed the large gathering" Hindustan Times, [[9 November]] [[1970]] (English)"Roads in the Capital spilled over with 1,000,000 processionists, men, women and children marched from Indra Prasha Estate to the India Gate lawn. [...] People had come from all over the country and belonged to several religions. A few Europeans dressed in white were also in the procession."
</ref>
''Guinness Book of World Records'', 1970</small></ref><ref>Kranenborg ''Oosterse Geloofsbewegingen in het Westen.''pp.64 <br /> <small>English translation "This prediction came true very soon. In 1969 Maharaj Ji sent the first disciple to the West. In the next year he held a speech for an audience of thousands of people in Delhi. This speech was known as 'the peace bomb' and was the start of the great mission to the West." Dutch original "Deze voorspelling gaat al snel in vervulling. In 1969 stuurt Maharaj ji de eerste discipel naar het Westen. In het daaropvolgende jaar houdt hij een toespraak in Delhi voor een gehoor van duizenden mensen. Deze toespraak staat bekend als 'de 'vredesbom' en is het begin van de grote zending naar het Westen."</small></ref>


According to the Dutch religious scholar and minister [[Reender Kranenborg]], this speech called the ''Peace Bomb'' marked the start of the Maharaji's mission to the West.<ref>Kranenborg ''Oosterse Geloofsbewegingen in het Westen''pp.64 <br />English translation "This prediction comes true very soon. In 1969 Maharaj ji sends the first disciple to the West. In the next year he holds a speech for an audience of thousands of people in Delhi. This speech is known as 'the peace bomb' and is the start of the great mission to the West." Dutch original "Deze voorspelling gaat al snel in vervulling. In 1969 stuurt Maharaj ji de eerste discipel naar het Westen. In het daaropvolgende jaar houdt hij een toespraak in Delhi voor een gehoor van duizenden mensen. Deze toespraak staat bekend als 'de 'vredesbom' en is het begin van de grote zending naar het Westen."</ref>
==Leaving India==
On 17 June 1971, at the age of thirteen and during his school holidays, Rawat flew to England alone. His arrival attracted substantial media interest. Frequently acting in public like the teenager that he was, Rawat was seen by many as immature and hence unfit to be a religious leader. On 20 June, he spoke at the Glastonbury Fayre, and on 17 July, after brief trips to Paris and Heidelberg, flew to Los Angeles to begin an American tour.<ref>Pryor, ''The Survival of the Coolest'', p. 148.</ref>  


==The 1970s==
In September 1971 the U.S. Divine Light Mission (DLM) was established in Denver, Colorado. In October, Prem Rawat returned to India to celebrate the anniversary of his father's birth, and in 1972 came back to the West, this time accompanied by his mother, eldest brother Satpal, and an entourage of mahatmas and other Indian supporters. A festival which DLM held in Montrose, Colorado was attended by 2000 people. An article in ''Time Magazine'' at that time reported that his mother and three older brothers kissed his feet when they were in his presence as a demonstration of worship.<ref>J. Gordon Melton, ''Encyclopedic Handbook of Cults in America.'' (New York/London: Garland, 1986; Revised edition, pp.141-145<br /> <small>"In 1970 Maharaj Ji announced his plans to carry the knowledge throughout the world and the following year, against his mother’s wishes, made his first visit to the West. A large crowd came to Colorado the next year to hear him give his first set of discourses in America. Many were initiated and became the core of the Mission in the United States. Headquarters were established in Denver, and by the end of 1973, tens of thousands had been initiated and several hundred centers, as well as over twenty ashrams which housed approximately 500 of the most dedicated premies, had emerged."</small></ref><ref name="Time1972">''Time Magazine'', 2 November, 1972. [http://www.time.com/time/archive/preview/0,10987,944540,00.html Junior Guru"]</ref><ref name="Time1975">''Time Magazine'', April 28, 1975. [http://www.time.com/time/archive/preview/0,10987,917390,00.html ''One Lord Too Many''.]</ref>
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 reported that he arrived with only twenty-five pounds sterling in his pocket.<ref name="Maharaji.org" /> 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, Germany, and on 17 July flew to Los Angeles and began a tour of American cities.<ref>Pryor, ''The Survival of the Coolest'', p. 148. </ref>


Rawat returned to India in October to commemorate his father's birthday having first established the US Divine Light Mission, or DLM, in September 1971 in Denver, Colorado. 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 at which two thousand people attended.
By 1972, DLM was operating in North and South America, Europe and Australia. Tens of thousands of people had been initiated and several hundred centers and dozens of ashrams formed.<ref>J. Gordon Melton, ''Encyclopedic Handbook of Cults in America.'' New York/London: Garland, 1986; revised edition, pp.141-145<br /><small> "Many were initiated and became the core of the Mission in the United States. Headquarters were established in Denver, and by the end of 1973, tens of thousands had been initiated, and several hundred centers as well as over twenty ashrams, which housed approximately 500 of the most dedicated premies, had emerged."</small></ref>


In November 1973, DLM booked the [[Houston Astrodome]] for a three-day gathering coinciding with Shri Hans' birthday called "Millennium '73".<ref>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' </ref> 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."<ref>Carrol, ''Nothing Happened'', pp. 248 <br />  "Divine light Mission attracted twenty thousand devotees to the Houston Astrodome in November 1973."</ref><ref>"Guru Maharaj Ji", ''Biography Resource Center''. [[Farmington Hills, Michigan]]., [[Thomson Gale]]. [[2007]].<br>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. </ref> [[Rennie Davis]], a former member of the [[Chicago Seven]], was a prominent spokesman for the group at that event.<ref>Meltonm ''Encyclopedic Handbook of Cults in America'', pp.141-2 </ref>
In November 1973, Divine Light Mission booked the Houston Astrodome for "Millennium '73," a three-day celebration of the birthday of Prem Rawat's father. The attendance was estimated at twenty thousand. The event was covered satirically in the award-winning U.S. documentary ''Lord of the Universe broadcast by PBS Television in 1974.<ref>{{web cite| url=http://allmovie.com/cg/avg.dll?p=avg&sql=1:48375 |title = All Movie Guide profile}}</ref> The documentary featured Rennie Davis, a former member of the Chicago Seven, speaking for the group,<ref>J. Gordon Melton, ''Encyclopedic Handbook of Cults in America.'' (New York/London: Garland, 1986; revised edition, pp141-145. Copyright 1986.</ref> counter-pointed by Abbie Hoffman, another Chicago Seven member, who commented: "If this guy is God, this is the God the United States of America deserves." When asked in 1971 if he was God, Rawat replied: "No. My Knowledge is God."<ref>''Interview with John Wood of the Boston Globe with Guru Maharaj Ji in Newton, Massachusetts,'' August 3, 1973. Published in ''And It Is Divine.'' Dec. 1973, Volume 2. Issue 2.<br /><small>
By the early 1970s, DLM was operating in South America, North America, Europe, and Australia and had established [[ashrams]], whose members were required to take a vow of poverty, chastity, and obedience.<ref> Downton, James V. ''Sacred journeys: The conversion of young Americans to Divine Light Mission'',(1979) Columbia University Press. ISBN # 0231041985</ref><ref> Ibid. ''Religious Requirements and Practices'' p. 1-6</ref><ref name="Bowker"> Bowker, ''The Oxford Dictionary of World Religions'', pp.287</ref>
"Question: Guru Maharaji Ji, are you God? Answer: No. My Knowledge is God." </small></ref>


In 1974, DLM was reporting that 60,000 individuals were practicing the techniques of Knowledge in the United Kingdom and "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".<ref>Leech, ''Soul Friend''</ref>
Although Rawat appealed to premies to give up their beliefs and concepts, and publicly denied holding any belief that he was the Messiah, pre-existing millennial expectations were fostered partly by his mother, whose talks were full of references to her son's divine nature, and partly by Rawat himself, when he let others cast him in the role of the Lord. Rawat was said to "generally encourage whatever view is held by the people he is with."<ref>Reporter: <small>"I was told that probably the best question to ask you, out of sincerity, is: 'Who are you?'</small>


In May 1974 at age sixteen, Rawat married Marolyn Johnson, a twenty-five year old flight attendant and one of his early American students,<ref>Barret, ''The New Believers'' (2003) pp.325</ref> naming her at the wedding, in keeping with Indian tradition, after the Hindu Goddess [[Durga]].<ref>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."<br>A different interpretation by Thomson Gale in "Guru Maharaj Ji", ''Biography Resource Center'', 2007: "Then in 1974, Maharaj married his 24-year-old secretary, whom he described as an incarnation of the Hindu goddess Durga."</ref> The marriage to a Westerner apparently precipitated a rift between Prem and his mother,<ref>"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."</ref> for what she described as his pursuit of a "despicable, nonspiritual way of life."<ref name="Rajeshwari Devi criticism">"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."</ref> Rawat took control of the Western DLM away from them, and his mother disowned him and returned to India with two of his brothers. His mother gained control of DLM India through legal means and appointed the eldest brother, Satpal, as leader of the DLM in India. 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 [my mother] was upset that I married a foreigner.  She thought I had married out of my caste or something like that."<ref name=TheAge>Gawenda, Michael, ''Guru Maharaj Ji Puts his Case'' [[The Age]] [[March 24]] [[1982]]</ref>
Maharaj Ji: <small>"... really I can't say who I am. But, though, there is a very basic thing, what I feel about myself. And that is that people have been claiming me as God or as Jesus or so on, and, ah, many television people have been asking this question, and this is an interesting question of course. I thought maybe you will be interested in the answer. I am not Jesus and I am not God or so on, but I am just a humble servant of God, and I am preaching this Knowledge, and it's ideal of humanity. I don't want to form a small sect or a religion. It's an open thing to all. It's for all casts, all creeds, all colors. And man is human, and it's OK he can receive it. And it's something that is internal, something that does not interfere with any religion. And this is the highest thing that I am teaching, about the people of this time, today. I don't claim myself to be God. I don't claim myself to be something like that, but I can claim I can show you God." </small>Montrose, Colorado, 25 July, 1972.</ref><ref> Downton, ''Sacred Journeys.'' <br /><small>"During 1971, there were social forces encouraging the development of millenarian beliefs within the Mission. They were developed in part by the carryover of millennial thinking from the counterculture; by the psychological trappings of surrender and idealization; by the guru's mother, whose satsang was full of references to his divine nature; and partly by the guru, himself, for letting others cast him in the role of the Lord. Given the social pressures within the premie community which reinforced these beliefs, there was little hope premies would be able to relax the hold that their beliefs and concepts had over them....From the beginning, Guru Maharaj Ji appealed to premies to give up their beliefs and concepts so that they might experience the Knowledge, or life force, more fully. This, as I have said, is one of the chief goals of gurus, to transform their followers' perceptions of the world through deconditioning. Yet Guru Maharaj Ji's emphasis on giving up beliefs and concepts did not prevent premies from adopting a fairly rigid set of ideas about his divinity and the coming of a new age."</small></ref><ref>Collier, Sophia, ''Soul Rush: The Odyssey of a Young Woman of the '70s'' Morrow, 1978. <br /> <small>"There are those who sincerely believe that Guru Maharaj Ji is the Lord of Creation here in the flesh to save the world. And then there are those who know him a little better than that. They relate to him in a more human way... to them he is more of a teacher, a guide, a co-conspirator in their personal pursuit of a more heavenly way of life..Guru 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.''" </small></ref>


According to an article in the 1979 ''Sociological Review'', Maharaj Ji was financially independent through the generosity of his devotees and this allowed him to follow the lifestyle of an American millionaire, support his family and finance close officials and mahatmas on their frequent trips around the globe.<ref>Price, ''The Divine Light Mission as a social organization. '' pp.279-96<br />"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."</ref>
==Coming of age==


During these years, claims of divinity made by the Indian mahatmas, his family, and some followers were reported by the media,<ref name="Time1972">[[Time Magazine]] [[2 November]] [[1972]] [http://www.time.com/time/archive/preview/0,10987,944540,00.html Junior Guru"]</ref><ref name="Time1975">[[Time Magazine]]. [[April 28]] [[1975]] [http://www.time.com/time/archive/preview/0,10987,917390,00.html ''One Lord Too Many''.]</ref>. Kranenborg wrote in a 1982 article that "in Maharaj ji's [[satsang]]s 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."<ref>[[Reender Kranenborg|Kranenborg, Reender]] (1982) ''Oosterse Geloofsbewegingen in het Westen/Eastern faith movements in the West'' (Dutch language) ISBN 90-210-4965-1</ref>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." <ref>[[J. Gordon Melton|Melton, J. Gordon]]. Encyclopedia Handbook of Cults in America p.143, Garland Publishing (1986) ISBN 0-8240-9036-5</ref>Rawat denied claims to be divine in several interviews given to the press and on television.<!--<nowiki><ref name="Young">Interview by [[Johnny Young]]. Miami Beach, Florida, [[August 4]] -- which year? where published?</ref></nowiki>--><ref name="LevineRM2000">Richard M. Levine, ''The Seventies'', 2000, p. 104 <br />"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"</ref><ref name="TomorrowShow1973">Tom Snyder, ''[[The Tomorrow Show]]'', 1973</ref> In 1971 he had said that yes, he is human (with) hands, bone (and) lungs but that "guru is greater than God because if you go to guru, guru will show you God".<ref name="Grenley1971">Grenley, Peter Friday, [[September 3]] [[1971]] News Journal, Mansfield, Ohio. "I Was A Teen-Age Guru ...Story Of Maharaji Of India" [http://www.newspaperarchive.com/LandingItems/GLP/LP9.aspx?search=&img=WIIwbfg7DKmKID/6NLMW2t9Q3UTGHXuruf4RnOMMeQroz+tJ4eyPMA==&site=&fileType=jpg Newspaper Archive.com] <br>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."</ref>
In April 1974, Prem Rawat, now aged sixteen, became an emancipated minor, and in May married 25-year-old Marolyn Johnson, one of his American students.<ref> Cagan, ''Peace is Possible: The Life and Message of Prem Rawat.'' Mighty River Press. ISBN -10: 0-9788694-9-4pp.200. p197. <br /><small>"In Denver in April 1974, Maharaji applied to become an emancipated minor, because he and Marolyn were now engaged and he knew his mother would not condone his marriage at sixteen (or any other age, considering the American wife he'd chosen). With his emancipation, he could obtain a legal marriage licence without his mother's signature. After spending about forty five minutes with a judge, he was granted his request."</small></ref> The generosity of his Western devotees had given him financial independence, enabling him to support his family and finance the world travel of staff. According to sociologist Maeve Price, he followed the lifestyle of an American millionaire.<ref>Downton, ''Sacred Journeys.''<small>


In an autobiographical book by an early follower who was quite involved with the DLM in the early 70s, Sophia Collier 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.''".<ref>Collier, ''Soul rush''<br/>"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." </ref>
"The staff in Denver was 250 just a couple of months ago. Now it is 80."</small></ref><ref>Price, ''The Divine Light Mission as a Social Organization.'' pp.279-96<br /><small>"Immediately following Maharaj Ji's marriage a struggle for power took place within the Holy Family itself. Maharaj Ji was now sixteen years old. He had the knowledge that his personal following in the West was well established. It is likely that he felt the time had come to take the reins of power from his mother, who still dominated the mission and had a strong hold over most of the mahatmas, all of whom were born and brought up in India. Another factor may well have been the financial independence of Maharaj Ji, which he enjoys through the generosity of his devotees. Note 27: Contributions from premies throughout the world allow Maharaj Ji to follow the life style of an American millionaire. He has a house (in his wife's name), an Aston Martin, a boat, a helicopter, the use of fine houses (divine residences) in most European countries as well as South America, Australia and New Zealand, and an income which allows him to run a household and support his wife and children, his brother, Raja Ji, and his wife, Claudia. In addition, his entourage of family, close officials and mahatmas are all financed on their frequent trips around the globe to attend the mission's festivals."</small></ref>
His marriage to a non-Indian finally severed Rawat's relationship with his mother, who disowned him and returned to India with his two elder brothers.<ref>"Guru Maharaj Ji," ''Biography Resource Center''. Farmington Hills, Michigan, Thomson Gale, 2007<br /><small> "The marriage further disrupted his relationship with his mother and older brothers. A lawsuit in India gave control of the Indian branch of the Divine Light Mission to Maharaj's mother and led to a complete break with her son, who maintained the complete support of the Western disciples."</small></ref><ref name="Rajeshwari Devi criticism">"Guru Tries to Take Control of Mission" in ''The Ruston Daily Leader'', April 9, 1975.<br /><small> "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." </small></ref><ref>Downton, ''Sacred Journeys''.<br /><small>  


According to Stephen J Hunt, a professor of sociology, the major focus of Rawat 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." <ref>Stephen J. Hunt Alternative Religions: A Sociological Introduction (2003), pp.116-7, Ashgate Publishing, Ltd. ISBN 0-7546-3410-8</ref> 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 "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."<ref>Lans & Derks, ''Premies Versus Sannyasins''<br />"According to Maharaj Ji, all evil should be attributed to the mind[...] indicat[ing] 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.""</ref>  
"The end of 1973 saw Guru Maharaj Ji breaking away from his mother and his Indian past. He declared himself the sole source of spiritual authority in the Mission. And, unlike some gurus who have come to this country and have easternized their followers, he became more fully westernized, which premies interpreted as an attempt to integrate his spiritual teachings into our culture."</small></ref>
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.<ref>[http://tprf.org/pr_honors.htm Partial list of honors] The Prem Rawat Foundation website</ref>
<ref>Stephen J. Hunt ''Alternative Religions: A Sociological Introduction'' (2003), pp.116-7, Ashgate Publishing, Ltd. ISBN 0-7546-3410-8 <br /><small>"Maharaji transformed his initial teachings in order to appeal to a Western context. He came to recognize that the Indian influences on his followers in the West were a hindrance to the wider acceptance of his teachings. He therefore changed the style of his message and relinquished the Hindu tradition, beliefs, and most of its original eastern religious practices."</small></ref><ref>Miller, ''America's Alternative Religions'', pp.474</ref> There she gained legal control of the Indian organisation and appointed the eldest brother, Satpal, as its leader. Rawat took control of the Western DLM,<ref>Downton, ''Sacred Journeys.'' <br /><small> "The end of 1973 saw Guru Maharaj Ji breaking away from his mother and his Indian past. He declared himself the sole source of spiritual authority in the Mission. And, unlike some gurus who have come to this country and have easternized their followers, he became more fully westernized, which premies interpreted as an attempt to integrate his spiritual teachings into our culture."</small></ref> and as its sole source of spiritual authority encouraged students to leave the ashrams and to discard Indian customs and terminology. Staff at the Denver HQ were reduced from 250 to 80,<ref>Downton, ''Sacred Journeys.''<small>


==The 1980s and 1990s==
"The end of 1973 saw Guru Maharaj Ji breaking away from his mother and his Indian past... he became more fully westernized... many of the movement's Indian traditions and rituals were eliminated...the Mission was moving in a more secular direction."</small></ref> <ref> Downton, ''Sacred Journeys.'' <small>"The guru had inspired greater autonomy by saying in January 1976: 'Don't expect that all these premies who are in the ashram right now are going to stay in the ashram. I hope they don't.' This comment had the effect of producing a widespread exodus from the ashrams that year, which gave rise to an individualistic attitude ....Changes in terminology were made in an attempt to divorce the Mission from its Indian trappings. 'Festivals' became 'regional conferences.' 'Holy Company,' a term used to describe the state of being in the presence of other premies, fell from use, as did the customary Indian greeting."</small></ref> and most of the mahatmas either returned to India or were dismissed. The Western DLM became more secular as he focused his teachings on the experience of Knowledge.
Rawat returned to India in October 1980 for the first time since 1975, and spoke to over 38,000 students in Delhi on newly acquired land.


He returned to South America for events for the first time since 1976, 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 to obtain certifications and ratings for operating various types of aircraft.
Although there were still residues of belief in his divinity, by 1976 the vast majority of students were viewing Rawat primarily as their spiritual teacher, guide and inspiration,<ref>Downton, James V., ''Sacred Journeys: The Conversion of Young Americans to Divine Light Mission,'' (1979) Columbia University Press. ISBN 0-231-04198-5 p199 <br /><small>"Although there were still residues of belief in his divinity, in 1976, the vast majority [of premies] viewed the guru primarily as their spiritual teacher, guide, and inspiration.</small></ref> but his appearance at an event on December 20th, 1976 in Atlantic City, New Jersey, wearing a ''Krishna'' costume for the first time since 1975, signaled a resurgence of devotion and Indian influence. Rawat was elevated to a much greater place in the practice of Knowledge, many people returned to ashram life and there was a shift back from secular tendencies towards ritual and messianic beliefs and practices.<ref>Downton, James V., ''Sacred Journeys: The Conversion of Young Americans to Divine Light Mission'', (1979) Columbia University Press. ISBN 0-231-04198-5. p211. <small>"To the surprise of everyone who had come to the Atlantic City program at the close of 1976, Guru Maharaj Ji appeared in his Krishna costume, a majestic looking robe and crown he had not worn since 1975. The sight of him in his ceremonial best brought premies to their feet singing, as nostalgia for the early days caught them up in feelings of devotion once more.... With so many premies coming out in support of devotion, there has been a shift away from secular tendencies back to ritual and messianic beliefs and practices....elevating the guru to a much greater place in their practice of the Knowledge.</small></ref><ref> Cagan, ''Peace is Possible: The Life and Message of Prem Rawat.'' Mighty River Press. ISBN -10: 0-9788694-9-4. p228</ref><ref>Downton, ''Sacred Journeys''. <br /><small>"Signs of rededication both to Guru Maharaj Ji and the inner guru became quite apparent. Most of the premies who left the ashrams in the summer of 1976 began to return in 1977, when more than 600 signed up to enter the ashrams in just a few month's time.</small></ref> In 1979, Rawat moved to Miami Beach, Florida with his wife and three children, and DLM headquarters relocated there.<ref>Cagan ''Peace is Possible: The Life and Message of Prem Rawat.'' Mighty River Press. ISBN -10: 0-9788694-9-4 page ?</ref>


For a time around 1980, the  center of operations moved to [[Miami]], where activities included a project known as ''DECA''. DECA was concerned with the customization of a [[Boeing 707]] intended for Rawat's work, and the development of a commercial executive aircraft refurbishing facility. During 1981, Rawat flew the 707 to forty different cities and spoke on 120 separate occasions. He crisscrossed North America four times that year, touring South America, Europe, India, Nepal, Australia, New Zealand, and Malaysia. The DECA business was later sold to Aircraft Modular Products (AMP), a leader in the field of business jet interiors which which in turn was sold in 1998 to B/E aerospace for $118 US million.<ref>
Rawat returned to India in October 1980 after an absence of five years, and on newly acquired land in Delhi spoke to over 38,000 people. He also revisited South America, going to Mexico for the first time. He held large, multi-day events for his students in Colombia (Cartagena), Miami, Rome, London, New Delhi and Kansas City, and also spoke at programs in Cancun, Lima, São Paulo and Leicester (UK).<ref>Cagan, A. ''Peace is Possible: The Life and Message of Prem Rawat'', pp. 229.</ref>
''B/E Aerospace to buy Aircraft Modular Products''. The South Florida Business Journal, April 1998 [http://www.bizjournals.com/southflorida/stories/1998/04/13/daily1.html Available online]</ref>


The ''Encyclopedia of American Religions'' describes 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.<ref name="EnAmRe">Melton, ''Encyclopedia of American Religions''<br/>"In the early 1980s, Maharaj ji moved to disband the Divine Light Mission and he personally renounced the trappings of Indian culture and religion, disbanding the mission, he founded Elan Vital, an organization to his future role as teacher." [...]Maharaji had made every attempt to abandon the traditional Indian religious trappings in which the techniques originated and to make his presentation acceptable to all the various cultural settings in which followers live. He sees his teachings as independent of culture, religion, beliefs, or lifestyles, and regularly addresses audiences in places as culturally diverse as India, Japan, Taiwan, the Ivory Coast, Slovenia, Mauritius and Venezuela, as well as North America, Europe and the South Pacific.</ref> Other scholars, such as Kranenborg, [[George D. Chryssides]] and [[Ron Geaves]] also described a departure from divine connotations.<ref>Kranenborg, ''Neohindoeïstische bewegingen in Nederland: een encyclopedisch overzicht'', pp.178 <br /> "Zij [Mata Ji, Prem Rawats moeder] 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[Rawat's mother, Mata ji] 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'."</ref><ref>Geaves, ''From Divine Light Mission to Elan Vital and Beyond''</ref> 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.<ref>Chryssides, ''Historical Dictionary of New Religious Movements'' pp.115-6,<br/> Maharaji [still] 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. </ref>
Also in 1980, Rawat obtained the use of a Boeing 707 for his work, and during 1981 flew the aircraft to South America, Europe, India, Nepal, Australia, New Zealand and Malaysia, speaking on 120 occasions in forty cities.<ref>Cagan, ''Peace is Possible: The Life and Message of Prem Rawat.'' Mighty River Press. ISBN -10: 0-9788694-9. p. 229</ref>


In 1983 the Western ashrams were closed and the Divine Light Mission changed its name to [[Elan Vital]].<ref>[http://www.sos.state.co.us/biz/ViewImage.do;jsessionid=0000x3kyxhvQmIUOPNwkHlTDN7v:10e81ru5k?masterFileId=19871234276&fileId=19871509395 Colorado Secretary of State, Business Center.]</ref><ref> Elan Vital FAQs - About Elan Vital, Inc. [http://www.elanvital.org/faq/faq_EV.htm Available online] (Retrieved May, 2006)</ref> The video production organization was renamed "Visions International,"<ref>[http://www.visionsinternational.org Visions International] website. (Retrieved January 2006)</ref> and it began producing video versions 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 continued to appear to audiences as Maharaji, a teacher, and established a minimal organization called [[Elan Vital (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."<ref>Miller, ''America's Alternative Religions, pp.474</ref>
==Westernisation==
An article published on [[December 4]] [[1987]] in [[The Times of India]], describes Rawat's mission as involving international tours during which he explains 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."<ref>The Times of India, [[December 4]] [[1987]]</ref>


Rawat continued to tour extensively in the 1980s and 1990s, most often at the controls of a series of executive jets leased for his use. He held multi-day events in over 40 countries and in 1990 he 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 his message started being broadcast on a regular basis via satellite to North American cities with similar initiatives in other regions and countries.
In the early 1980s, Prem Rawat moved to disband the Divine Light Mission. Renouncing the trappings of Indian culture and religion, he addressed audiences in places as culturally diverse as Japan, Taiwan, the Ivory Coast, Slovenia, Mauritius, Venezuela, North America, Europe and the South Pacific, as well as India.<ref>Melton, ''Encyclopedia of American Religions.''
<br /><small>"In the early 1980s, Rawat moved to disband the Divine Light Mission and personally renounced the trappings of Indian culture and religion. Disbanding the mission, he founded Elan Vital, an organization essential to his future role as teacher. [...]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."</small></ref>


==21st century==
In 1983 the downsized Divine Light Mission changed its name to ''Elan Vital'', and Rawat closed the last western ashrams, marking the end of his use of Indian methods for western objectives.<ref>Miller, ''America's Alternative Religions'', pp.474</ref>


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.<ref>''Maharaji at Griffith University'' </ref><ref>''The Prem Rawat Foundation presents: Maharaji at Sanders Theatre, Harvard University''</ref>With a more culturally neutral approach, Rawat now concentrates on what he calls a "universal message of peace" and "self-fulfillment",<ref>''Conversation with Prem Rawat'', [http://www.tprf.org/Prem_Rawat_conversation.htm Available online.] (Retrieved January 2006)</ref> 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.<ref>"Words of Peace" by Maharaji receives TV Award in Brazil" [http://maharaji.blogharbor.com/blog/_archives/2004/11/29/193283.html Press release]. </ref>
Rawat continued to teach the techniques of Knowledge and affirmed his own status as a master rather than a divine leader. The original religious movement was essentially defunct. Scholars such as Kranenborg and Chryssides describe the departure from divine connotations, and the new emphasis that the Knowledge is universal, rather than Indian. According to ''America's Alternative Religions'', "he may [now] be reaching more listeners than ever, especially abroad, but his role is that of a public speaker."<ref>Chryssides, George D., ''Historical Dictionary of New Religious Movements'' pp.210-1, Scarecrow Press (2001) ISBN 0-8108-4095-2 <br /><small>"Maharaji progressively dissolved the Divine Light Mission, closing the ashrams, affirming his own status as a master rather than a divine leader, and emphasizing that the Knowledge is universal, non Indian, in nature" [...] "This Knowledge was self-understanding, yielding calmness, peace, and contentment, since the innermost self is identical with the divine. Knowledge is attained through initiation, which provides four techniques that allow the practitioner to go within."</small></ref><ref>Miller, ''America's Alternative Religions'', pp.474</ref>


Rawat reportedly travels about eleven months out of the year on world-wide speaking and training tours. In addition to speaking at large gatherings of students and interested persons, he speaks at various cultural, educational, and community forums. He reportedly spoke to more than a million and a half people in a 2005 India tour.<ref>[http://www.maharajiblog.net/2005/04/more_than_15_mi.html "More than 1.5 million people seek Prem Rawat’s inspiration and guidance"] (Retrieved February 2006)</ref>
Prem Rawat continued to tour internationally throughout the 1980s and 1990s, speaking publicly in over 40 countries, and mostly piloting the leased executive jets himself. In December 1998, he spoke live via an interactive satellite broadcast from Pasadena, California to 86,600 participants at 173 locations in 50 countries. 1999 saw the commencement of regular satellite broadcasts to North American cities, with similar initiatives started soon after in other countries.<ref>Cagan, A. ''Peace is Possible: The Life and Message of Prem Rawat.'' Mighty River Press. ISBN -10: 0-9788694-9- pp255, 266</ref><ref>http://www.contact-info.net/broadcasts.cfm</ref>


In 2001 a new organization, the Prem Rawat Foundation, was founded as a non-profit organization largely for the production and distribution of audiovisual and other materials containing Rawat's message.<ref>Guidestar report for non-profit organizations. [http://www.guidestar.org/controller/searchResults.gs?action_gsReport=1&npoId=100224061 Available online]</ref> The Foundation also oversees several humanitarian efforts around the world, providing food and medical relief to war-torn areas and medical care in impoverished areas.<ref>Humanitarian Initiatives [http://tprf.org/humanitarian_initiatives/index.htm The Prem Rawat Foundation] (Retrieved January 2996) </ref> On 24 March 2006, Rawat inaugurated a facility in the tribal area of [[Jharkhand]], [[India]], called "Food for People". It was developed and operated, in consultation with local village elders, to provide 45,000 free meals to children and adults in need 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 Prem Rawat Foundation]].<ref>[http://releases.usnewswire.com/GetRelease.asp?id=62878 Prem Rawat Inaugurates First 'Food for People' Facility in Northeastern India] (Retrieved [[March 25]] [[2006]])</ref>
==Recent years==
Between January 2004 and June 2005, Prem Rawat 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 speaks of "self-fulfillment." His message is currently distributed in eighty-eight countries in print and on video, and is broadcast on TV channels such as ''Canal Infinito'' in South America, ''Channel 31'' in Australia, ''Kabel BW'' in Germany and ''Dish Network'' in the U.S.A.<ref>http://www.tprf.org/prem_rawat.htm</ref><ref>''Conversation with Prem Rawat'', [http://www.tprf.org/Prem_Rawat_conversation.htm Available online.] (Retrieved January 2006)</ref><ref>"Words of Peace" by Maharaji receives TV Award in Brazil" [http://maharaji.blogharbor.com/blog/_archives/2004/11/29/193283.html Press release].</ref>


Elan Vital organizations remain active in the United States, the United Kingdom, Australia and Switzerland, and are engaged in event organization, logistics, and fundraising. These entities are much smaller now than the DLM has been in times past, with only a small paid staff and volunteers doing most of the 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.<ref>Elan Vital [http://www.elanvital.org/about.html About] (Retrieved January 2006)</ref> There are other independent, volunteer-based organizations that promote Rawat's teachings locally in countries of all five continents.<ref>[http://www.contact-info.net/contacts.cfm Volunteer-based organizations] (Retrieved (February 2006)</ref>
In 2001, [[The Prem Rawat Foundation]] was founded as a Public Charitable Organization, largely for the production and distribution of materials promoting Rawat's message. TPRF also funds world-wide humanitarian efforts, providing food, water and medical help to war-torn and impoverished areas. In 2007 after an evaluation by the Better Business Bureau, TPRF became a Recommended Charity of the Wise Giving Alliance. Rotary International describes the Foundation as being established "to improve the quality of life for the disadvantaged." <ref> [http://www.tprf.org/ The Prem Rawat Foundation]</ref><ref>[http://www.give.org/standards/implementation.asp]</ref><ref>
{{cite web
|url=http://www.rotary.org/newsroom/presscenter/releases/2006/272.html
|title= Young professionals from 42 countries meet in Malmö to promote international understanding
|publisher = Rotary International
|date June 7, 2006.
|accessdate 2007-01-08
|format=
|work= }}
</ref><ref>Guidestar report for non-profit organizations.[http://www.guidestar.org/controller/searchResults.gs?action_gsReport=1&npoId=100224061 Available online]</ref><ref>Humanitarian Initiatives [http://tprf.org/humanitarian_initiatives/index.htm The Prem Rawat Foundation] (Retrieved January 2006) </ref><ref>[http://releases.usnewswire.com/GetRelease.asp?id=62878 Prem Rawat Inaugurates First 'Food for People' Facility in Northeastern India] (Retrieved March 25 2006)</ref><ref>
{{cite web
|url=http://charityreports.give.org/Public/Report.aspx?CharityID=3098
|title=Charity report
|publisher=BBB Wise Giving Alliance
|retrieved=March 2007}}</ref> TPRF reports that during a tour of India, Sri Lanka and Nepal in March and April 2007, Rawat spoke at 36 events, addressing over 800,000 people, and that live satellite broadcasts reached an additional 2.25 million.<ref>[http://www.tprf.org/Prem_Rawat_press_releases/Prem_Rawat_addreses_over_3_million_in_India_events.htm Over 3 million people participate in events with Prem Rawat in India]</ref>


==Techniques of Knowledge==
== Teachings ==
The techniques of Knowledge, comprises four techniques that Rawat 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.<ref> Frequently Asked Questions [http://www.tprf.org/faq.htm Available online] (Retrieved January 2006)</ref>
Prem Rawat's teachings have been described by scholars of religion and other authors in a variety of terms and contexts, from Rawat's beginnings as an Indian ''Satguru'' at the age of 8, through the various evolutions he undertook to make his message more universally appealing. <ref>Miller, ''America's Alternative Religions'', pp.474</ref> Nevertheless the core of his teaching has remained the same: the process of self-discovery through the techniques of Knowledge, the four meditation techniques that he claims allow the practitioner to experience calmness, peace, and contentment.<ref>Drury, Michael, The Dictionary of the Esoteric: 3000 Entries on the Mystical and Occult Traditions, pp.75-6, (2002), Sterling Publishing Company, ISBN 1-842-93108-3<br />Maharaj Ji [teaches] meditation upon the life-force. This meditation focuses on four types of mystical energy, known as the experiences of Light, Harmony, Nectar, and the Word. These allow the practitioner to develop a deep and spiritual self-knowledge</ref><ref>Chryssides, George D. Historical Dictionary of New Religious Movements pp.210-1, Scarecrow Press (2001) ISBN 0-8108-4095-2<br/>"This Knowledge was self-understanding, yielding calmness, peace, and contentment, since the innermost self is identical with the divine. Knowledge is attained through initiation, which provides four techniques that allow the practitioner to go within.</ref><ref>Hunt, Stephen J. ''Alternative Religions: A Sociological Introduction'' (2003), pp.116-7, Ashgate Publishing, Ltd. ISBN 0-7546-3410-8".<br />The major focus of Maharaji is on stillness, peace, and contentment within the individual, and his 'Knowledge' consists of the techniques to obtain them. Knowledge, roughly translated, means the happiness of the true self-understanding. Each individual should seek to comprehend his or her true self. In turn, this brings a sense of well-being, joy, and harmony as one comes in contact with one's "own nature." The Knowledge includes four meditation procedures: Light, Music, Nectar and Word. The process of reaching the true self within can only be achieved by the individual, but with the guidance and help of a teacher. Hence, the movement seems to embrace aspects of world-rejection and world-affirmation. The tens of thousands of followers in the West do not see themselves as members of a religion, but the adherents of a system of teachings that extol the goal of enjoying life to the full."</ref> Prem Rawat describes practising the Knowledge techniques as a way "to take all your senses that have been going outside all your life, turn them around and put them inside to feel and to actually experience you."<ref> 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 [Sarupanand]. '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.'"</ref>


According to [[George D. Chryssides]], this "Knowledge" is 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.<ref>Chryssides, ''Historical Dictionary of New Religious Movements'' pp.210-1<br/>"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 practicioner to go within.</ref>
===The Sant tradition===
Scholars have asserted that Rawat's teachings began in the traditions of the Indian [[Sant Mat|Sant]]s, who dismissed religious ritual and praised the "Divine Name" for its power to save. They emphasized honor for the guru or "Perfect Master" as an embodiment of god on Earth, and surrender to God "who dwells in the heart."<ref>Lipner.</ref><ref>[[J. Gordon Melton|Melton, J. Gordon]] ''The Encyclopedia Handbook of Cults in America.'' p.143, Garland Publishing (1986) ISBN 0-8240-9036-5</ref> Other scholars refer to affinities with medieval traditions of ''Nirguna Bhakti'' (Sanskrit="formless devotion"), which emphasizes direct experience of the divine and criticizes religious dogma and ritual. <ref>Geaves, Ron, ''Globalization, Charisma, Innovation and Tradition: 2006.'' ''Journal of Alternative Spiritualities and New Age Studies'', 2 44-62. <br /><small>"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."</small></ref>
Rawat claims that the techniques of Knowledge he teaches, with the help and guidance of the Guru, will enable the practitioner to experience the divinity within.<ref>Hadden, ''Religions of the World,'' pp.428 <br /> <small>"The meditation techniques the Maharaji teaches today are the same he learned from his father, Hans Ji Maharaj, who, in turn, learned them from his spiritual teacher [Sarupanand]. 'Knowledge', claims Maharaji, 'is a way to be able to take all your senses that have been going outside all your life, turn them around and put them inside to feel and to actually experience you..."</small></ref><ref> Stephen J. Hunt, ''Alternative Religions: A Sociological Introduction.'' (2003), pp.116-7, Ashgate Publishing, Ltd. ISBN 0-7546-3410-8 <br /><small>"The process of reaching the true self within can only be achieved by the individual, but with the guidance and help of a teacher."</small></ref>


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."''<ref>Hadden & Elliot, ;;Religions of the world: A Comprehensive Encyclopedia of beliefs and practices'' pp.428<br/>"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 [Sarupanand], '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.'" </ref>
According to several scholars, and in accordance with Sant precepts, Prem Rawat has never developed a doctrine or systematic set of teachings, rather he has placed the emphasis on direct inner experience.<ref name=barret65 /><ref>Mangalwadi, Vishal The World of Gurus revised edition Cornerstone Pr Chicago; Revised edition (July 1992) ISBN 094089503X, pp 137-138 <br>"The Divine Light Mission has not been interested in teachings and philosophies. Balyogeshwar and his brother have consistently rejected "theoretical" knowledge as "useless." I found the DLM devotees most difficult to talk to, because they neither wanted to teach their philosophy to me nor answer philosophical questions and objections. Their one comment was "Take the practical knowledge of the experience of Sound and Light and all your doubts and questions will be answered."</ref><ref>Hummel, Reinhart Indische Mission und neue Frömmigkeit im Westen. Religiöse Bewegungen in westlichen Kulturen, Stuttgart 1980, ISBN 3-17-005609-3</ref> His early discourses were described by some Western religious scholars as lacking in substance, or as stressing experience over intellect.<ref>Hummel, Reinhart, ''Indische Mission und neue Frömmigkeit im Westen. Religiöse Bewegungen in westlichen Kulturen'' Stuttgart 1980, ISBN 3-170-05609-3, p79. <br /><small>"In a satsang in 1975 in Orlando/Florida, he speaks in a language similar to American evangelical campaigners." Original: "In einem 1975 in Orlando/Florida gehaltenen Satsang spricht er eine aehnliche Sprache wie Amerikanische Evangelizationsfeldzuege." </small></ref><ref>Kranenborg, Reender (1982) ''Oosterse Geloofsbewegingen in het Westen/Eastern faith movements in the West'' (Dutch language) ISBN 90-210-4965-1</ref> 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 in the days of the Divine Light Mission, this reference to "mind" appeared to mean either "the alienating influences that made man stray from his true nature," or a "state of consciousness characterized by everything but passive, nonrational confidence and trust".<ref>Lans, Jan van der & Frans Derks, ''Premies Versus Sannyasins "According to Maharaj Ji, all evil should be attributed to the mind[...] indicat[ing] 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."</ref><ref>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 original: <br>"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.<br>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." </ref><ref>Hummel, Reinhart Indische Mission und neue Frömmigkeit im Westen. Religiöse Bewegungen in westlichen Kulturen, Stuttgart 1980, ISBN 3-17-005609-3 English translation <br>"The young Guru explains that conceptual thinking, translated by the English word “mind” in German translations also, is the main enemy of direct religious experience."<br>"Der junge Guru erklärt das konzeptionelle Denken, das auch in deutschen Übersetzungen mit dem englischen Wort >>mind<< bezeichnet wird, als Hauptfeind der unmittelbaren religiösen Erfahrung."</ref>


Kranenborg writes that the techniques of Knowledge, also known as [[kriya]]s, originated from the [[Surat Shabd Yoga|Surat Shabda Yoga]] or [[Sant Mat]], the Path of the [[Sound Current]].<ref name="Kran">Kranenborg, Reender, ''Oosterse Geloofsbewegingen in het Westen/Eastern faith movements in the West''</ref> 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 George D. Chryssides, the Knowledge was based on self-understanding, providing the practitioner with calmness, peace, and contentment, as the inner-self is identical with the divine, and that Maharaji emphasizes that Knowledge is universal, not Indian, in nature.<ref>Chryssides, George D.  ''Historical Dictionary of New Religious Movements'' pp.210-1, Scarecrow Press (2001) ISBN 0-8108-4095-2 <br />"Maharaji progressively dissolved the Divine Light Mission, closing the ashrams, affirming his own status as a master rather than a divine leader, and 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.</ref>


[[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.<ref>[[Ron Geaves|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.</ref>
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.<ref name=barret65>Barret, David V., The New Believers: A Survey of Sects, Cults and Alternative Religions (2003),pp.65, Cassel, ISBN 1-84403-040-7<br><small>"Elan Vital has now dropped all of its original Eastern religious practices. [...] Unusually, the fact that Maharaji came from a lineage of 'Perfect Masters' is no longer relevant to the reformed movement. This is not where the authority comes from, nor the recognition of Maharaji as the master by his student; this comes rather from the nature of the teaching and its benefit to the individual. The experience is on individual, subjective experience rather than on a body of dogma, and in its Divine Light days the movement was sometime criticized for this stressing of emotional experience over intellect. The teachings could perhaps best described as practical mysticism.</small></ref><ref>Stephen J. Hunt Alternative Religions: A Sociological Introduction (2003), pp.116-7, Ashgate Publishing, Ltd. ISBN 0-7546-3410-8</ref>


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 revealed. 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<ref>Visions International, [http://www.visionsinternational.org/broadcast.php Broadcast schedule of Maharaji's addresses] (Retrieved January 2006)</ref> 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.
=== Development of teaching style ===
In 1974 Rawat changed the style of his message in order to appeal to a Western context. He relinquished many of the Hindu traditions and beliefs, and most of the original eastern religious practices.<ref>Stephen J. Hunt ''Alternative Religions: A Sociological Introduction'' (2003), pp.116-7, Ashgate Publishing, Ltd. ISBN 0-7546-3410-8 <br /><small>"Maharaji transformed his initial teachings in order to appeal to a Western context. He came to recognize that the Indian influences on his followers in the West were a hindrance to the wider acceptance of his teachings. He therefore changed the style of his message and relinquished the Hindu tradition, beliefs, and most of its original eastern religious practices."</small></ref><ref>Miller, ''America's Alternative Religions'', pp.474</ref><ref>Downton, ''Sacred Journeys.'' <br /><small> "The end of 1973 saw Guru Maharaj Ji breaking away from his mother and his Indian past. He declared himself the sole source of spiritual authority in the Mission. And, unlike some gurus who have come to this country and have easternized their followers, he became more fully westernized, which premies interpreted as an attempt to integrate his spiritual teachings into our culture."</small></ref> In his discourses he began to draw more on his growing adult experiences as a teacher, parent and international traveler, coloring his speeches with stories and allegories in which the listener could find their own understanding.


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.<ref>[http://thekeys.maharaji.net/home/ The Keys] Retrieved November, 2005</ref> 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.<ref>{{cite web|url=http://thekeys.maharaji.net/home/?_a=about |title= About The Keys|accessmonthday=August 20 06 |accessmonthday= |accessyear= |author= The Prem Rawat Foundation}}</ref>
=== Origins of the Techniques ===
The techniques of Knowledge were taught to Prem Rawat by his father, [[Hans Ji Maharaj]], who learned them from [[Swarupanand]], his teacher. The website "Maharaji.org" (1999) included the traceable story of "Masters" that according to Prem Rawat, referred to the techniques of Knowledge since 1780, including [[Totapuri]], [[Anandpuri Ji]], Dayal Ji, [[Swarupanand]], and his father [[Hans Ji Maharaj]].<ref>{{cite web | year = 1999 | url = http://maharaji.org/masters/masters.htm | title=Maharaj.org: Masters | accessdate = 1999-01-01}}<br /> "Even though references to the technique of Knowledge are made earlier than 1700, this is the traceable story so far"</ref>


==Reception==
According to David Barret, these techniques have some similarities to techniques in [[Sant Mat]] derived movements and may be derived from Surat Shabd Yoga.<ref>Barret V. David, ''The New Believers: A survey of Sects, Cults and Alternative Religions" (2003), pp.327, Octopus Publishing Group , ISBN 1-84403-040-7</ref> Kranenborg also writes that the techniques of Knowledge originated from the Surat Shabd Yoga or [[Sant Mat]], or the "Path of the Sound Current", and that some of the techniques are related to the ''japa'' or ''mantra''-yoga that are similar to some techniques of Transcendental Meditation and the ''Hare Krishnas''.<ref name="Kran" />
===Practitioners of Knowledge===
According to the Prem Rawat Foundation, Rawat has, over the years, engaged over nine 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.<ref>Annual report [http://tprf.org/about_annual.htm TPRF](retrieved January 2006)</ref>
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.<ref> Palmer & Keller, ''Religions of the World'', pp.95.</ref> 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.<ref>''Record number of new students for Prem Rawat worldwide'' [http://tprf.org/Prem_Rawat_press_releases/Prem_Rawat_record_new_students.htm Press release]</ref> Printed and audiovisual materials are available in approximately sixty 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."
This alleged relationship to Surat Shabd Yoga or Sant Mat is not acknowledged in any literature from the organizations that support Prem Rawat's work, or by Prem Rawat himself.


===Recognition - media appearances===
=== Descriptions by scholars ===
 
According to the Dutch religious scholar and Christian minister Reender Kranenborg and the American religious scholar J. Gordon Melton, these techniques are secret and were originally called "Light", "Sound", "Name" or "Word" and "Nectar" but Maharaji now refers to them as the 1st, 2nd, 3rd and 4th techniques. <ref> 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)</ref><ref name="Kran">Kranenborg, Reender, (1982) ''Oosterse Geloofsbewegingen in het Westen/Eastern faith movements in the West'' (Dutch language) ISBN 90-210-4965-1</ref><ref name="Melton">Melton, Gordon J., Encyclopedic Handbook of Cults in America (1992) pp. 143-4, Garland Publishing, ISBN 0-8153-1140-0</ref>Maharaji asks practitioners to promise "not to reveal these techniques to anyone", but says to "let other people go through their own journey... [so] they, too, can have the techniques when they are ready."<ref name=promises>{{cite web
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]],<ref>[http://tprf.org/media_press_room.htm TPRF website press room]</ref> 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 the International University of Peace [[Unipaz]].<ref> [http://tprf.org/Prem_Rawat_press_releases/Prem_Rawat_Honored_by_University_of_Peace.htm Prem Rawat Honored by International University of Peace]</ref>
| url = https://thekeys.maharaji.net/keys/threepromises.php
 
| title = Three promises
In May 2006, Rawat made a guest appearance for a half-hour interview with [[Rajiv Mehrotra]] on his weekly talk show on [[Doordarshan]] TV,<ref>[http://www.pressbox.co.uk/detailed/Society/Prem_Rawat_Interviewed_on_National_TV_in_India_71155.html Prem Rawat Interviewed on National TV in India] Press release</ref> one of the national TV stations accessible all across India.
| accessdate = Sept 2006
 
| accessmonthday =
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. <ref> Cagan, A. ''Peace is Possible'', pp.319, July 19, 2006 <br>"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." </ref>
| accessyear =
 
| author = The Keys website
For accolades by business, academy and government leaders see [http://en.wikiquote.org/wiki/Maharaji#About Wikiquote].
| publisher = The Prem Rawat Foundation
 
}}
===Scholarly opinions and criticism===
</ref>
Many scholars and authors that have written about Prem Rawat and related organisations. They include:  [[David V. Barrett]],  [[George D. Chryssides]],  Lucy DuPertuis, Eugene M. Elliot III,<ref>[[Jeffrey K. Hadden|Hadden, Jeffrey K.]] and Elliot III, Eugene M.  '' "Divine Light Mission/Elan Vital" in [[J. Gordon Melton|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 </ref> Erwin Fahlbusch,<ref>Fahlbusch E. (Ed.) ''The Encyclopedia of Christianity'' (1998). p.861, ISBN 90-04-11316-9</ref> Sandra S. Frankiel,<ref> 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)</ref> Rosemary Goring,<ref>Goring, Rosemary. ''Dictionary of Beliefs & Religions''. p.145, Wordsworth Editions (1997), ISBN 1-85326-354-0</ref> Wim Haan, [[Jeffrey K. Hadden]], [[Andrew Kopkind]],<ref>Kopkind, Andrew. ''The Thirty Years' Wars'' pp.233-4. Verso, ISBN 1-85984-096-5</ref> [[Stephen A. Kent]] ,  [[Ralph Larkin]],  Raymond Lee, Saul V. Levine,<ref>Levine, ''Life in the Cults'' </ref> [[James Lewis]], Charles H. Lippy,<ref>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</ref> John Bassett McCleary,<ref>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</ref> Dennis Marcellino,  Tim Miller,  [[J. Gordon Melton]], Ruth Prince, David Riches, <ref> 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"</ref> [[Paul Schnabel]],<ref>[[Paul Schnabel|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.</ref> Robert P. Sutton <ref>"''Modern American Communes: A Dictionary''. p44. Greenwood Publishing. ISBN 0313321817 -"In the 1980's, as Maharaji slowly dissolved tmpost of the ashrams and resigned his responsibilties as leader of the Divine Light Mission to become a lecturer, the communal aspects of the movement disappeared"</ref> [[Jan van der Lans]] and [[Bryan R. Wilson]]<ref> Wilson, Bryan, ''New Religious Movements: Challenge and Response''. pp.268-9, Routledge (UK), ISBN 0-415-20049-0</ref>
Kranenborg and Melton provide differing details of them in their writings but agree on a general description of the practices.<ref name="Kran"/><ref name="Melton"/> "Light" involves careful pressure on the eyes, seeking to open the "third eye" after a long period of training and practice. This is comparable to similar Tantric practices. "Sound" involves positioning the hands over the ears and temples, with the goal of hearing the "heavenly music". This is reported to be related to ''sabda-brahman'' meditation. "Name", or "Word", is a meditation concentrating on breath. Kranenborg additionally states that it employs mantras while exhaling. "Nectar" involves tongue positioning, eventually leading the student to taste the "nectar of life". Michael Drury, describes these techniques as helping the practitioner to develop "a deep and spiritual self-knowledge." <ref>Drury, Michael, ''The Dictionary of the Esoteric: 3000 Entries on the Mystical and Occult Traditions'', pp.75-6, (2002), Sterling Publishing Company, ISBN 1-842-93108-3</ref>
 
Prem Rawat has at times been the subject of criticism  from religious scholars, individuals related to the [[anti-cult movement]] of the 1970s, articles in the press and media, and former members.
 
====Scholars' viewpoints====
 
;James V. Downton
[[James V. Downton]], in his [[1979]] book ''Sacred Journeys'', 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 Knowlegde 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."
<ref> Downton. ''Sacred Journeys'' pp.199<br />Although there were still residues of belief in his divinity, in 1976, the vast majority [of premies] 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. </ref>
 
;Stephen Hunt
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. 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.<ref name="Hunt2003"> Hunt, Stephen J. ''Alternative Religions: A Sociological Introduction'' (2003), pp.116-7, Ashgate Publishing, Ltd. ISBN 0-7546-3410-8<br />" The teachings provide a kind of practical mysticism. Maharaji speaks not of God, but of the god or divinity within, the power that gives existence. He has occasionally referred to the existence of the two gods—the one created by humankind and the one which creates humankind. Although such references apparently suggest an acceptance of a creative, loving power, he distances himself and his teachings from any concept of religion. It is not clear whether it is possible to receive Knowledge from anyone other than Maharaji. He claims only to encourage people to "experience the present reality of life now." Leaving his more ascetic life behind him, he does not personally eschews material possessions. Over time, critics have focused on what appears to be his opulent lifestyle and argue that it is supported largely by the donations of his followers. However, deliberately keeping a low profile has meant that the movement has generally managed to escape the gaze of publicity that surrounds other NRMs."</ref>
 
;Reender Kranenborg
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. Kranenborg asserted that Jos Lammers, whom he labelled as an "ex-premie", made similar comments as van der Lans about Maharaji's lifestyle in his interview with the Dutch magazine [[Haagse Post]]. 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 cars 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 he considers to be a normal and simple life.<ref>[[Reender Kranenborg|Kranenborg, Reender]] (1982) ''Oosterse Geloofsbewegingen in het Westen/Eastern faith movements in the West'' (Dutch language) ISBN 90-210-4965-1</ref> 
 
;Jan van der Lans
[[Jan van der Lans]], a professor of [[psychology of religion]] at the [[Radboud University Nijmegen]], wrote about followers of gurus in a book published in [[1981]] commissioned by the [[KSGV]], a [[Christian]]-inspired Dutch association that organizes conferences and publishes articles and books related to [[faith]], [[religion]] and [[mental health]]<ref>[http://www.ksgv.nl/KSGV_doelstelling.html KSGV: Objectives]<br>''"Het KSGV onderneemt zijn activiteiten vanuit een christelijke inspiratie."''</ref>. Van der Lans wrote that Maharaji is an example of a guru who has become a charlatan leading a double life. On the one hand, he tried to remain loyal to the role in which he was forced and to the expectations of his students, yet on the other hand, his private life was one of idleness and pleasure, which was only known to small circle of insiders. According to van der Lans, one could consider him either a fraud or a victim of his surroundings. Van der Lans did not provide citations for his very critical assessment.<ref>Lans, Jan van der (Dutch language) [http://www.ksgv.nl/2-18.html ''Volgelingen van de goeroe: Hedendaagse religieuze bewegingen in Nederland''] page 117, written upon request for the [http://www.ksgv.nl/KSGV_English.html KSGV] published by Ambo, Baarn, [[1981]] ISBN 90-263-0521-4</ref>   
   
;Larkin, Foss
The sociologist [[Ralph Larkin]] with Daniel A. Foss wrote in 1978 that the DLM "emphasized formal structure without substantive content."<ref>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. </ref> 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. <ref> Geaves, Ron. ''From Divine Light Mission to Elan Vital and Beyond: An Exploration of Change and Adaptation'', Nova Religio, March 2004, Vol. 7, No. 3, Pages 45-62</ref>
 
;Stephen A. Kent
The sociologist [[Stephen A. Kent]] described Prem Rawat's message as "banal" based on his personal experience with Rawat in the preface of his book and treats elsewhere in his book the criticism by the [[counter culture|countercultural]] left on him in the [[1970s]].<ref name="Kent2001">[[Stephen A. Kent|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 </ref>
 
;Saul V. Levine
The [[psychiatrist]] [[Saul V. Levine]], who has published several articles about cults and new religious movements, wrote in an article titled ''Life in Cults'', published in [[1989]], that public perception is that the [[Divine Light Mission]], the [[Hare Krishna]], the [[Unification Church]], and the [[Children of God]] are seen as cults held in low esteem and that families' perceptions ''"that their children are being financially exploited"'' is one of the most pernicious and malevolent aspects of these groups, where ''"the leaders live in ostentation and offensive opulence."''  He also wrote that ''"[...] in the Divine Light Mission, members are expected to turn over all material possessions and earnings to the religion and to abstain from alcohol, tobacco, meat, and sex"''.  His analysis was based on practices, such as the monastic life in ashrams, that were abandoned in the 1980s when Prem Rawat threw off anachronistic Hindu religious and cultural trappings previously associated with his message.<ref>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</ref>
 
;J. Gordon Melton
[[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.<ref>Melton. ''Encyclopedic Handbook'' pp.144-5 <br />"However as the group withdrew from the public eye, little controversy followed it except the accusations of Robert Mishner [sic], 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."</ref>
Another scholar, James Lewis, notes a number of ex-members made claims of brainwashing and mind control.<ref>Lewism ''The Encyclopedia of Cults, Sects, and New Religions'', p.210<br/>"a number of ex-members became critics of the movement, attacking it with charges of brainwashing and mind control"</ref> In a [[FAQ]] article about ''opposition to Maharaji and his message'', Elan Vital claims that there are a handful of former students that actively engage in opposing Rawat, his students and organizations, and lists a series of complaints against them. '<ref>[http://www.elanvital.org/faq/faq_opposition_i.htm "Opposition to Maharaji and his message – Detractors and the negative message they convey"]</ref>
 
;Margaret Singer
In the early [[1980s]] the late [[Margaret Singer|Margaret Singer]] included the DLM (which was disbanded in the early 1980's <ref name="EnAmRe" /> and renamed [[Elan Vital]]) 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''.<ref>"Coming Out of the Cults", ''Psychology Today'', January [[1979]].<br /> 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.</ref>.
 
====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]].<ref>Rolling Stone Magazine. ''The Seventies: A Tumultous Decade Reconsidered.'' Rolling Stones Press, 1998. p. 102, ISBN 0-316-75914-7</ref><ref>du Plessix Gray, Francine. ''Blissing out in Houston.'' The New York Review of Books. vol.20, no. 20 (December 13, 1973) [http://www.nybooks.com/articles/article-preview?article_id=9652]</ref> 
 
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."''<ref>[http://www.washingtonpost.com/wp-srv/national/longterm/cult/misc/mdpanel.htmPanel Urged to Probe Cults], ''[[The Washington Post]]'', [[March 14]], [[1980]].</ref>  An article which mentioned the Divine Light Mission appeared  in ''[[Time Magazine]]'' in [[1997]]<ref>[http://www.time.com/time/magazine/article/0,9171,986138-3,00.html The Lure of the Cult], ''[[Time Magazine]]'', [[April 7]], [[1997]]<br>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</ref>.  A [[1998]] article in ''[[Rocky Mountain News]]'' referred to Elan Vital as a "cult"<ref>"Former Guru on a Different Mission", ''[[Rocky Mountain News]]'', [[January 30]], [[1998]].<br>Nowadays, former cult members estimate Maharaji (he's dropped the Guru from his name and simplified the spelling) has 100000 to 200000 followers...</ref>. 
 
In [[2002]], an article by the ''[[Australian Associated Press]]'' referred to the organization as the "Elan Vital cult."<ref>"Guru's followers flock to hear him speak", [[Australian Associated Press]], [[September 3]], [[2002]], [[Brisbane, Australia]]</ref>


====Criticism by former members ====
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.<ref>[http://elanvital.org/faq/faq_knowledge_e.htm FAQs about Knowledge] Elan Vital website, August 2005. Retrieved November 2005</ref>


Gordon Melton describes that in the mid-1970s several ex-members became vocal critics<ref>Melton, J. Gordon. ''Encyclopedia Handbook of Cults in America''  p.143, Garland Publishing (1986) ISBN 0-8240-9036-5<br>"several deprogrammed ex-members became vocal critics of the mission"</ref>. James Lewis wrote that a number of ex-members became critics of the movement, attacking it with charges of brainwashing and mind control<ref>Lewis, James, ''The Encyclopedia of Cults, Sects, and New Religions'', p.210, Prometheus Books, ISBN 1-57392-888-7<br />"a number of ex-members became critics of the movement, attacking it with charges of brainwashing and mind control"</ref>.
===Teaching the techniques ===
In his early days in the West, Prem Rawat or his instructors (called Mahatmas in India) conducted "Knowledge Sessions" face-to-face with small groups. As of 2001 the techniques are taught via a multimedia presentation made by Maharaji. It is available in more than 50 languages (of which he speaks five himself: English, Hindi, Nepalese, Spanish, and Italian. The other languages are dubbed). In this presentation, Maharaji explains the techniques step-by-step, demonstrating them in ample detail, to ensure that these are understood and practised correctly. The process takes 2½ hours, of which one hour is dedicated to practicing the techniques, 15 minutes each. Before the presentation starts, people hear Maharaji asking for three promises: a) to keep in touch, b) to give Knowledge a fair chance, and c) to not to share these techniques with anyone. If attendees agree with these three promises he invites them to stay and receive "the gift of Knowledge."<ref name=promises />


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.<ref>Brown, Chip, ''Parents Versus Cult: Frustration, Kidnapping, Tears; Who Became Kidnappers to Rescue Daughter From Her Guru'', The Washington Post, February 15, 1982<br>"Suddenly there were new reports from people who'd actually managed the Divine Light Mission&mdash;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.<br>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."</ref> 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.<ref>Ibid. ''Encyclopedic Handbook'' pp.144-5 "However as the group withdrew from the public eye, little controversy followed it except the accusations of Robert Mishner [sic], 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."</ref>
The Knowledge Sessions are facilitated by volunteers that operate the video equipment and ensure the comfort of the attendees and assist them if needed. Knowledge Sessions are available throughout the year in most Western countries. In India, due to the large numbers, there are Knowledge Sessions every day of the year. In special cases, such as people in hospitals, or bed-ridden, etc, the volunteers go to the people to conduct the Session.


====Other viewpoints====
===The Keys===
;David V. Barrett
In 2005, Prem Rawat introduced [http://thekeys.maharaji.net/home/?group=en&language=en| 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.<ref>Melton, ''Encyclopedia of American Religions.'' <br /><small>"Maharaji had made every attempt to abandon the traditional Indian religious trappings in which the techniques originated and to make his presentation acceptable to all the various cultural settings in which followers live. He sees his teachings as independent of culture, religion, beliefs, or lifestyles."</small></ref><ref>J. Gordon Melton, Christopher Partridge (Eds.), ''New Religions: A Guide: New Religious Movements, Sects and Alternative Spiritualities.'' pp.201-202, Oxford University Press, USA (2004) ISBN 978-0195220421. <br /><small>"Rawat is insistent that it is not the product of any one culture or the property of any religious tradition and that it can be practiced by anyone. Consequently, Maharaji asserts that he is not teaching a religion and there are no particular rituals, sacred days, pilgrimages, sacred places, doctrines, scriptures or specific dress codes, dietary requirements or any other dimension associated with a religious lifestyle."</small></ref><ref>Geaves, Ron, ''Globalization, Charisma, Innovation, and Tradition.''<br /><small> "He does not demand obedience, in that no outer requirements or prohibitions are placed on those taught the techniques. The simple axiom, 'If you like it, practice it, if you don’t, try something else,' is applied on frequent occasions in his public discourses. Neither does Prem Rawat regard himself as an exemplary leader, a role often ascribed to religious founders."</small></ref> Practitioners describe Knowledge as internal and highly individual, with no associated social structure, liturgy, ethical practices or articles of faith.<ref> Chryssides, George D. ''Historical Dictionary of New Religious Movements'' pp.210-1, Scarecrow Press (2001) ISBN 0-8108-4095-2 <br /><small>"This Knowledge was self-understanding, yielding calmness, peace, and contentment, since the innermost self is identical with the divine. Knowledge is attained through initiation, which provides four techniques that allow the practitioner to go within...and emphasizing that the Knowledge is universal, non Indian, in nature." </small></ref><ref>Hunt, Stephen J., ''Alternative Religions: A Sociological Introduction.'' (2003), pp.116-7, Ashgate Publishing, Ltd. ISBN 0-7546-3410-8 Br /><small>"The major focus of Maharaji is on stillness, peace, and contentment within the individual, and his 'Knowledge' consists of the techniques to obtain them. Knowledge, roughly translated, means the happiness of the true self-understanding. Each individual should seek to comprehend his or her true self. In turn, this brings a sense of well-being, joy and harmony as one comes in contact with one's "own nature." The Knowledge includes four meditation procedures: Light, Music, Nectar and Word. The process of reaching the true self within can only be achieved by the individual, but with the guidance and help of a teacher. Hence, the movement seems to embrace aspects of world-rejection and world-affirmation. The tens of thousands of followers in the West do not see themselves as members of a religion, but the adherents of a system of teachings that extol the goal of enjoying life to the full."</small></ref>
The author [[David V. Barrett]] writes in his 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, neither 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 sometime criticized for this stressing of emotional experience over intellect." <ref>Barrett 2001, page 327<br>"Unusually, the fact that Maharaji came from a lineage of 'Perfect Masters' is no longer relevant to the rewformed movement. This is not where the authority comes from, nor the recognitin of Maharaji as the master by his student; this comes rather from the nature of the teaching nd 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 experience rather than on a body of dogma, and in its Divine Light days the movement was sometime criticized for this stressing of emotional experience over intellect. The teaching could perhaps best described as practical mysticism."</ref>
 
;Wim Haan
An article published in the official magazine about religious movements of the [[Vrije Universiteit Amsterdam|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 [[premie]]s branded every critical and objective approach as "mind", and that they often avoided discussions with outsiders because these discussions could possibly stimulate the mind.<ref>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 (Based mainly on the Dutch branch of the Divine Light Mission.) ''Note: Haan was part of a critical movement within the Catholic church''</ref>


== Personal ==
== 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 [[aviator|pilot]] and holds a number of pilot ratings on jet [[fixed-wing aircraft|airplane]]s and [[helicopter]]s <ref> Cagan, A., ''Peace is Possible'', pp.228</ref> . His résumé discusses skills in [[computer graphics]], computer-aided design, and development of aviation software. He is listed as co-inventor on a US Patent for a world-time watch for [[aeronautic]] applications.<ref>[http://patft.uspto.gov/netacgi/nph-Parser?Sect2=PTO1&Sect2=HITOFF&p=1&u=%2Fnetahtml%2Fsearch-bool.html&r=1&f=G&l=50&d=PALL&RefSrch=yes&Query=PN%2F5982710 US Patent Office]</ref> A US citizen since 1977,<ref>"Guru Maharaj Ji becomes a citizen of the US", Rocky Mountain News, Wednesday, [[October 19]] [[1977]], Denver, Colorado, USA</ref> he reports that he supports himself and his family as a private investor, and that he has contributed to the success of several [[startup company|startup companies]] in various industries, including [[software]].<ref name="Maharaji.org">{{cite web | year = 1999 | url = http://maharaji.org | title=Maharaj.org | accessdate = 1999-01-01}}</ref>
A U.S. citizen since 1977,<ref>"Guru Maharaj Ji becomes a citizen of the U.S." ''Rocky Mountain News'', Wednesday, October 19, 1977, Denver, Colorado, U.S.A.</ref> Rawat lives with his wife in Malibu, California. They have four grown children. He holds an Airline Transport Pilot License and has type ratings for a number of fixed-wing aircraft and helicopters.<ref> Cagan, A., ''Peace is Possible: The Life and Message of Prem Rawat'', pp.228</ref> His résumé lists skills in computer graphics, computer-aided design and the development of aviation software. He is listed as co-inventor on a U.S. patent for a world-time aviational watch.<ref>[http://patft.uspto.gov/netacgi/nph-Parser?Sect2=PTO1&Sect2=HITOFF&p=1&u=%2Fnetahtml%2Fsearch-bool.html&r=1&f=G&l=50&d=PALL&RefSrch=yes&Query=PN%2F5982710 U.S. Patent Office]</ref> He reports that he supports himself and his family as a private investor, and that he has contributed to the success of startup companies in various industries, including software.<ref name="Maharaji.org">{{cite web | year = 1999 | url = http://web.archive.org/web/19991128014631/maharaji.org/facts/answers.htm | title=Maharaj.org - Answers to common questions) | = 1999-01-01}}</ref>
 
==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===
{{listen | filename=Prem Rawat United Nations Anniversary.ogg | title=Prem Rawat at the United Nations’ 60th Anniversary. | description=Excerpt of '''Maharaji's''' address. | format=[[Ogg]]}}
{{quotation|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.  <br/>'''Maharaji'''.<ref>[http://www.tprf.org/Prem_Rawat_letter.htm A letter from Prem Rawat] (Retrieved January 2006)</ref>}}
 
== Footnotes and references ==
<div class="references-small" style="-moz-column-count:2; column-count:2;">
<references />
</div>
 
=== Bibliographical references ===
* 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
* [[Andrea Cagan|Cagan, Andrea]], ''Peace Is Possible: The Life and Message of Prem Rawat'', Mighty River Press ([[2007 in literature|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
* 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
*[[Ron Geaves|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
*[[Stephen A. Kent|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 magazine|Rolling Stone]]). Little, Brown and Company (2000). ISBN 0-316-81547-0
* Levine, Saul V. ''Life in the Cults''in  Galanter, Mark M.D., ''Cults and new religious movements: a report of the committee on psychiatry and religion of the American Psychiatric Association'' (1989),  ISBN 0-89042-212-5
* Lewis, James, ''The Encyclopedia of Cults, Sects, and New Religions''m 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 language|Dutch]]:) [[Paul Schnabel|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==
== Footnotes ==
===Official websites of Prem Rawat===
{{reflist|2}}
* [http://maharaji.net/ 'Maharaji', Prem Rawat's personal website]. Available in 16 languages.
* [http://www.tprf.org/ The Prem Rawat Foundation]
* [http://thekeys.maharaji.net  The Keys website] - Keys for preparing to receive the techniques of Knowledge
* [http://eurcommunications.org/languages/en/html/about/about.htm Broadcasts, online radio, audio-visual materials about Maharaji and his message], Europe - Available in 11 languages
* [http://www.rajvidyakender.org Raj Vidya Kender, India]
* [http://contactinfo.net Portal for contact information] Information about volunteer groups world-wide, news, etc.
* [http://www.voiceofmaharaji.info/ Excerpts from recent addresses]

Latest revision as of 12:05, 24 October 2024

Prem Rawat (b. Prem Pal Singh Rawat, Dec 10, 1957 in Haridwar, northern India) also known as Maharaji (formerly Guru Maharaj Ji) has been a speaker on the subject of inner peace since the age of eight, as well as offering instruction of four meditation techniques he calls Knowledge.[1][2]

In June 1971, Rawat traveled out of India to speak in London and Los Angeles, where he was the subject of substantial media attention.[3] He returned to India for the celebration of his father's birthday, and when he came back to the U.S. in February 1972 he was accompanied by his mother and eldest brother, and other Indian supporters who would assist him in spreading his message. Tens of thousands were attracted, largely from the hippie culture, and dozens of Indian style ashrams were established.[4][5][6]

During this time, tensions within his family were growing, and his marriage to an American follower in 1974 caused a permanent rift.[7][8] From this point Rawat's teachings became more western, and in the early 1980s he dropped the title "Guru," closed the ashrams, and abandoned the traditional Indian religious trappings from which the techniques originated.

The Prem Rawat Foundation, established in 2001, promotes his message worldwide via print, video and television, and also contributes to worldwide humanitarian efforts.[9][10]

Childhood

"Sant Ji", as Prem Rawat was known at age 6.© Photo: © Prem Rawat Foundation

Prem Rawat was born in Haridwar, northern India, on December 10, 1957. The fourth and youngest son of Shri Hans Ji Maharaj and his second wife, Jagat Janani Mata Shri Rajeshwari Devi, Rawat attended St. Joseph's Academy elementary school in his hometown of Dehra Dun.[11] At the age of three he began speaking at his father's meetings, and at six his father taught him the techniques of Knowledge. His father died in 1966, and eight-year-old Rawat was accepted by his family and his father's followers (known as premies) as the new Satguru and leader of the Divine Light Mission. From that time, on weekends and during his school holidays Rawat traveled as his father had, addressing audiences on the subject of inner experience.[12]

In the late 1960s, some young Western followers asked him to visit the West. In 1969 he sent one of his closest Indian students (known as Mahatmas) to London to teach Knowledge on his behalf. In 1970 many of his new Western followers flew to India to see him, and were present at a gathering at India Gate, Delhi when he announced that he was ready to begin the task of bringing peace to the world. This speech, which became known as the "Peace Bomb," marked the start of Rawat's international work.[13][14][15]

Leaving India

On 17 June 1971, at the age of thirteen and during his school holidays, Rawat flew to England alone. His arrival attracted substantial media interest. Frequently acting in public like the teenager that he was, Rawat was seen by many as immature and hence unfit to be a religious leader. On 20 June, he spoke at the Glastonbury Fayre, and on 17 July, after brief trips to Paris and Heidelberg, flew to Los Angeles to begin an American tour.[16]

In September 1971 the U.S. Divine Light Mission (DLM) was established in Denver, Colorado. In October, Prem Rawat returned to India to celebrate the anniversary of his father's birth, and in 1972 came back to the West, this time accompanied by his mother, eldest brother Satpal, and an entourage of mahatmas and other Indian supporters. A festival which DLM held in Montrose, Colorado was attended by 2000 people. An article in Time Magazine at that time reported that his mother and three older brothers kissed his feet when they were in his presence as a demonstration of worship.[17][18][19]

By 1972, DLM was operating in North and South America, Europe and Australia. Tens of thousands of people had been initiated and several hundred centers and dozens of ashrams formed.[20]

In November 1973, Divine Light Mission booked the Houston Astrodome for "Millennium '73," a three-day celebration of the birthday of Prem Rawat's father. The attendance was estimated at twenty thousand. The event was covered satirically in the award-winning U.S. documentary Lord of the Universe broadcast by PBS Television in 1974.[21] The documentary featured Rennie Davis, a former member of the Chicago Seven, speaking for the group,[22] counter-pointed by Abbie Hoffman, another Chicago Seven member, who commented: "If this guy is God, this is the God the United States of America deserves." When asked in 1971 if he was God, Rawat replied: "No. My Knowledge is God."[23]

Although Rawat appealed to premies to give up their beliefs and concepts, and publicly denied holding any belief that he was the Messiah, pre-existing millennial expectations were fostered partly by his mother, whose talks were full of references to her son's divine nature, and partly by Rawat himself, when he let others cast him in the role of the Lord. Rawat was said to "generally encourage whatever view is held by the people he is with."[24][25][26]

Coming of age

In April 1974, Prem Rawat, now aged sixteen, became an emancipated minor, and in May married 25-year-old Marolyn Johnson, one of his American students.[27] The generosity of his Western devotees had given him financial independence, enabling him to support his family and finance the world travel of staff. According to sociologist Maeve Price, he followed the lifestyle of an American millionaire.[28][29] His marriage to a non-Indian finally severed Rawat's relationship with his mother, who disowned him and returned to India with his two elder brothers.[30][31][32] [33][34] There she gained legal control of the Indian organisation and appointed the eldest brother, Satpal, as its leader. Rawat took control of the Western DLM,[35] and as its sole source of spiritual authority encouraged students to leave the ashrams and to discard Indian customs and terminology. Staff at the Denver HQ were reduced from 250 to 80,[36] [37] and most of the mahatmas either returned to India or were dismissed. The Western DLM became more secular as he focused his teachings on the experience of Knowledge.

Although there were still residues of belief in his divinity, by 1976 the vast majority of students were viewing Rawat primarily as their spiritual teacher, guide and inspiration,[38] but his appearance at an event on December 20th, 1976 in Atlantic City, New Jersey, wearing a Krishna costume for the first time since 1975, signaled a resurgence of devotion and Indian influence. Rawat was elevated to a much greater place in the practice of Knowledge, many people returned to ashram life and there was a shift back from secular tendencies towards ritual and messianic beliefs and practices.[39][40][41] In 1979, Rawat moved to Miami Beach, Florida with his wife and three children, and DLM headquarters relocated there.[42]

Rawat returned to India in October 1980 after an absence of five years, and on newly acquired land in Delhi spoke to over 38,000 people. He also revisited South America, going to Mexico for the first time. He held large, multi-day events for his students in Colombia (Cartagena), Miami, Rome, London, New Delhi and Kansas City, and also spoke at programs in Cancun, Lima, São Paulo and Leicester (UK).[43]

Also in 1980, Rawat obtained the use of a Boeing 707 for his work, and during 1981 flew the aircraft to South America, Europe, India, Nepal, Australia, New Zealand and Malaysia, speaking on 120 occasions in forty cities.[44]

Westernisation

In the early 1980s, Prem Rawat moved to disband the Divine Light Mission. Renouncing the trappings of Indian culture and religion, he addressed audiences in places as culturally diverse as Japan, Taiwan, the Ivory Coast, Slovenia, Mauritius, Venezuela, North America, Europe and the South Pacific, as well as India.[45]

In 1983 the downsized Divine Light Mission changed its name to Elan Vital, and Rawat closed the last western ashrams, marking the end of his use of Indian methods for western objectives.[46]

Rawat continued to teach the techniques of Knowledge and affirmed his own status as a master rather than a divine leader. The original religious movement was essentially defunct. Scholars such as Kranenborg and Chryssides describe the departure from divine connotations, and the new emphasis that the Knowledge is universal, rather than Indian. According to America's Alternative Religions, "he may [now] be reaching more listeners than ever, especially abroad, but his role is that of a public speaker."[47][48]

Prem Rawat continued to tour internationally throughout the 1980s and 1990s, speaking publicly in over 40 countries, and mostly piloting the leased executive jets himself. In December 1998, he spoke live via an interactive satellite broadcast from Pasadena, California to 86,600 participants at 173 locations in 50 countries. 1999 saw the commencement of regular satellite broadcasts to North American cities, with similar initiatives started soon after in other countries.[49][50]

Recent years

Between January 2004 and June 2005, Prem Rawat 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 speaks of "self-fulfillment." His message is currently distributed in eighty-eight countries in print and on video, and is broadcast on TV channels such as Canal Infinito in South America, Channel 31 in Australia, Kabel BW in Germany and Dish Network in the U.S.A.[51][52][53]

In 2001, The Prem Rawat Foundation was founded as a Public Charitable Organization, largely for the production and distribution of materials promoting Rawat's message. TPRF also funds world-wide humanitarian efforts, providing food, water and medical help to war-torn and impoverished areas. In 2007 after an evaluation by the Better Business Bureau, TPRF became a Recommended Charity of the Wise Giving Alliance. Rotary International describes the Foundation as being established "to improve the quality of life for the disadvantaged." [54][55][56][57][58][59][60] TPRF reports that during a tour of India, Sri Lanka and Nepal in March and April 2007, Rawat spoke at 36 events, addressing over 800,000 people, and that live satellite broadcasts reached an additional 2.25 million.[61]

Teachings

Prem Rawat's teachings have been described by scholars of religion and other authors in a variety of terms and contexts, from Rawat's beginnings as an Indian Satguru at the age of 8, through the various evolutions he undertook to make his message more universally appealing. [62] Nevertheless the core of his teaching has remained the same: the process of self-discovery through the techniques of Knowledge, the four meditation techniques that he claims allow the practitioner to experience calmness, peace, and contentment.[63][64][65] Prem Rawat describes practising the Knowledge techniques as a way "to take all your senses that have been going outside all your life, turn them around and put them inside to feel and to actually experience you."[66]

The Sant tradition

Scholars have asserted that Rawat's teachings began in the traditions of the Indian Sants, who dismissed religious ritual and praised the "Divine Name" for its power to save. They emphasized honor for the guru or "Perfect Master" as an embodiment of god on Earth, and surrender to God "who dwells in the heart."[67][68] Other scholars refer to affinities with medieval traditions of Nirguna Bhakti (Sanskrit="formless devotion"), which emphasizes direct experience of the divine and criticizes religious dogma and ritual. [69] Rawat claims that the techniques of Knowledge he teaches, with the help and guidance of the Guru, will enable the practitioner to experience the divinity within.[70][71]

According to several scholars, and in accordance with Sant precepts, Prem Rawat has never developed a doctrine or systematic set of teachings, rather he has placed the emphasis on direct inner experience.[72][73][74] His early discourses were described by some Western religious scholars as lacking in substance, or as stressing experience over intellect.[75][76] 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 in the days of the Divine Light Mission, this reference to "mind" appeared to mean either "the alienating influences that made man stray from his true nature," or a "state of consciousness characterized by everything but passive, nonrational confidence and trust".[77][78][79]

According to George D. Chryssides, the Knowledge was based on self-understanding, providing the practitioner with calmness, peace, and contentment, as the inner-self is identical with the divine, and that Maharaji emphasizes that Knowledge is universal, not Indian, in nature.[80]

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.[72][81]

Development of teaching style

In 1974 Rawat changed the style of his message in order to appeal to a Western context. He relinquished many of the Hindu traditions and beliefs, and most of the original eastern religious practices.[82][83][84] In his discourses he began to draw more on his growing adult experiences as a teacher, parent and international traveler, coloring his speeches with stories and allegories in which the listener could find their own understanding.

Origins of the Techniques

The techniques of Knowledge were taught to Prem Rawat by his father, Hans Ji Maharaj, who learned them from Swarupanand, his teacher. The website "Maharaji.org" (1999) included the traceable story of "Masters" that according to Prem Rawat, referred to the techniques of Knowledge since 1780, including Totapuri, Anandpuri Ji, Dayal Ji, Swarupanand, and his father Hans Ji Maharaj.[85]

According to David Barret, these techniques have some similarities to techniques in Sant Mat derived movements and may be derived from Surat Shabd Yoga.[86] Kranenborg also writes that the techniques of Knowledge originated from the Surat Shabd Yoga or Sant Mat, or the "Path of the Sound Current", and that some of the techniques are related to the japa or mantra-yoga that are similar to some techniques of Transcendental Meditation and the Hare Krishnas.[87]

This alleged relationship to Surat Shabd Yoga or Sant Mat is not acknowledged in any literature from the organizations that support Prem Rawat's work, or by Prem Rawat himself.

Descriptions by scholars

According to the Dutch religious scholar and Christian minister Reender Kranenborg and the American religious scholar J. Gordon Melton, these techniques are secret and were originally called "Light", "Sound", "Name" or "Word" and "Nectar" but Maharaji now refers to them as the 1st, 2nd, 3rd and 4th techniques. [88][87][89]Maharaji asks practitioners to promise "not to reveal these techniques to anyone", but says to "let other people go through their own journey... [so] they, too, can have the techniques when they are ready."[90] Kranenborg and Melton provide differing details of them in their writings but agree on a general description of the practices.[87][89] "Light" involves careful pressure on the eyes, seeking to open the "third eye" after a long period of training and practice. This is comparable to similar Tantric practices. "Sound" involves positioning the hands over the ears and temples, with the goal of hearing the "heavenly music". This is reported to be related to sabda-brahman meditation. "Name", or "Word", is a meditation concentrating on breath. Kranenborg additionally states that it employs mantras while exhaling. "Nectar" involves tongue positioning, eventually leading the student to taste the "nectar of life". Michael Drury, describes these techniques as helping the practitioner to develop "a deep and spiritual self-knowledge." [91]

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.[92]

Teaching the techniques

In his early days in the West, Prem Rawat or his instructors (called Mahatmas in India) conducted "Knowledge Sessions" face-to-face with small groups. As of 2001 the techniques are taught via a multimedia presentation made by Maharaji. It is available in more than 50 languages (of which he speaks five himself: English, Hindi, Nepalese, Spanish, and Italian. The other languages are dubbed). In this presentation, Maharaji explains the techniques step-by-step, demonstrating them in ample detail, to ensure that these are understood and practised correctly. The process takes 2½ hours, of which one hour is dedicated to practicing the techniques, 15 minutes each. Before the presentation starts, people hear Maharaji asking for three promises: a) to keep in touch, b) to give Knowledge a fair chance, and c) to not to share these techniques with anyone. If attendees agree with these three promises he invites them to stay and receive "the gift of Knowledge."[90]

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

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.[93][94][95] Practitioners describe Knowledge as internal and highly individual, with no associated social structure, liturgy, ethical practices or articles of faith.[96][97]

Personal

A U.S. citizen since 1977,[98] Rawat lives with his wife in Malibu, California. They have four grown children. He holds an Airline Transport Pilot License and has type ratings for a number of fixed-wing aircraft and helicopters.[99] His résumé lists skills in computer graphics, computer-aided design and the development of aviation software. He is listed as co-inventor on a U.S. patent for a world-time aviational watch.[100] He reports that he supports himself and his family as a private investor, and that he has contributed to the success of startup companies in various industries, including software.[101]

Footnotes

  1. ↑ Cagan, A. Peace is Possible: The Life and Message of Prem Rawat. Mighty River Press -ISBN -10: 0-9788694-9-4
  2. ↑ 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 [Sarupanand]." '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...'
  3. ↑ Goring, Rosemary (Ed.) Dictionary of Beliefs & Religions (1997) p.145. Wordsworth Editions, ISBN 1853263540
  4. ↑ 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."
  5. ↑ Melton. Encyclopedic Handbook of Cults in America. pp141-145.
    "In 1970 Maharaj Ji announced his plans to carry the knowledge throughout the world and the following year, against his mother’s wishes, made his first visit to the West. A large crowd came to Colorado the next year to hear him give his first set of discourses in America. Many were initiated and became the core of the Mission in the United States. Headquarters were established in Denver, and by the end of 1973, tens of thousands had been initiated, and several hundred centers as well as over twenty ashrams ... the teachings of the Mission, particularly the public discourses of Maharaj Ji, were condemned as lacking in substance. 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.
  6. ↑ Stephen A. Kent, From Slogans To Mantras. "I found his poorly delivered message to be banal."
  7. ↑ Downton, Sacred Journeys. "Nearly sixteen, he was ready to assume a more active part in deciding what direction the movement should take. This of course meant that he had to encroach on his mother's territory and, given the fact that she was accustomed to having control, a fight was inevitable."
  8. ↑ Geaves, Ron, in Christopher Partridge (Eds.), New Religions: A Guide. New Religious Movements, Sects and Alternative Spiritualities. pp.201-202, Oxford University Press, U.S.A. (2004) ISBN 978-0195220421.
    "As Maharaji began to grow older and establish his teachings worldwide he increasingly desired to manifest his own vision of development and growth. This conflict resulted in a split between Maharaji and his family, ostensibly caused by his mother's inability to accept Maharaji's marriage to an American follower rather than the planned traditional arranged marriage."
  9. ↑ 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 essential to his future role as teacher."
  10. ↑ The Prem Rawat Foundation website.
  11. ↑ A.Cagan. Peace is Possible: The Life and Message of Prem Rawat. p3.
  12. ↑ 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."
  13. ↑ 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.
    "There had been a presence in the UK since 1969, located in a basement flat in West Kensington and then in a semi-detached house in Golders Green, North London. This had come about as a result of four young British members of the counter-culture taking the ‘hippy trail’ to India in 1968 discovering the young Prem Rawat and his teachings and requesting that a ‘mahatma’ be sent to London who could promote the message and show interested individuals the four techniques known as ‘knowledge’.
  14. ↑ 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 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
  15. ↑ Kranenborg Oosterse Geloofsbewegingen in het Westen.pp.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."
  16. ↑ Pryor, The Survival of the Coolest, p. 148.
  17. ↑ J. Gordon Melton, Encyclopedic Handbook of Cults in America. (New York/London: Garland, 1986; Revised edition, pp.141-145
    "In 1970 Maharaj Ji announced his plans to carry the knowledge throughout the world and the following year, against his mother’s wishes, made his first visit to the West. A large crowd came to Colorado the next year to hear him give his first set of discourses in America. Many were initiated and became the core of the Mission in the United States. Headquarters were established in Denver, and by the end of 1973, tens of thousands had been initiated and several hundred centers, as well as over twenty ashrams which housed approximately 500 of the most dedicated premies, had emerged."
  18. ↑ Time Magazine, 2 November, 1972. Junior Guru"
  19. ↑ Time Magazine, April 28, 1975. One Lord Too Many.
  20. ↑ J. Gordon Melton, Encyclopedic Handbook of Cults in America. New York/London: Garland, 1986; revised edition, pp.141-145
    "Many were initiated and became the core of the Mission in the United States. Headquarters were established in Denver, and by the end of 1973, tens of thousands had been initiated, and several hundred centers as well as over twenty ashrams, which housed approximately 500 of the most dedicated premies, had emerged."
  21. ↑ Template:Web cite
  22. ↑ J. Gordon Melton, Encyclopedic Handbook of Cults in America. (New York/London: Garland, 1986; revised edition, pp141-145. Copyright 1986.
  23. ↑ Interview with John Wood of the Boston Globe with Guru Maharaj Ji in Newton, Massachusetts, August 3, 1973. Published in And It Is Divine. Dec. 1973, Volume 2. Issue 2.
    "Question: Guru Maharaji Ji, are you God? Answer: No. My Knowledge is God."
  24. ↑ Reporter: "I was told that probably the best question to ask you, out of sincerity, is: 'Who are you?' Maharaj Ji: "... really I can't say who I am. But, though, there is a very basic thing, what I feel about myself. And that is that people have been claiming me as God or as Jesus or so on, and, ah, many television people have been asking this question, and this is an interesting question of course. I thought maybe you will be interested in the answer. I am not Jesus and I am not God or so on, but I am just a humble servant of God, and I am preaching this Knowledge, and it's ideal of humanity. I don't want to form a small sect or a religion. It's an open thing to all. It's for all casts, all creeds, all colors. And man is human, and it's OK he can receive it. And it's something that is internal, something that does not interfere with any religion. And this is the highest thing that I am teaching, about the people of this time, today. I don't claim myself to be God. I don't claim myself to be something like that, but I can claim I can show you God." Montrose, Colorado, 25 July, 1972.
  25. ↑ 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."
  26. ↑ Collier, Sophia, Soul Rush: The Odyssey of a Young Woman of the '70s Morrow, 1978.
    "There are those who sincerely believe that Guru Maharaj Ji is the Lord of Creation here in the flesh to save the world. And then there are those who know him a little better than that. They relate to him in a more human way... to them he is more of a teacher, a guide, a co-conspirator in their personal pursuit of a more heavenly way of life..Guru 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."
  27. ↑ Cagan, Peace is Possible: The Life and Message of Prem Rawat. Mighty River Press. ISBN -10: 0-9788694-9-4pp.200. p197.
    "In Denver in April 1974, Maharaji applied to become an emancipated minor, because he and Marolyn were now engaged and he knew his mother would not condone his marriage at sixteen (or any other age, considering the American wife he'd chosen). With his emancipation, he could obtain a legal marriage licence without his mother's signature. After spending about forty five minutes with a judge, he was granted his request."
  28. ↑ Downton, Sacred Journeys. "The staff in Denver was 250 just a couple of months ago. Now it is 80."
  29. ↑ 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."
  30. ↑ "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."
  31. ↑ "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."
  32. ↑ 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."
  33. ↑ 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."
  34. ↑ Miller, America's Alternative Religions, pp.474
  35. ↑ 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."
  36. ↑ 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."
  37. ↑ Downton, Sacred Journeys. "The guru had inspired greater autonomy by saying in January 1976: 'Don't expect that all these premies who are in the ashram right now are going to stay in the ashram. I hope they don't.' This comment had the effect of producing a widespread exodus from the ashrams that year, which gave rise to an individualistic attitude ....Changes in terminology were made in an attempt to divorce the Mission from its Indian trappings. 'Festivals' became 'regional conferences.' 'Holy Company,' a term used to describe the state of being in the presence of other premies, fell from use, as did the customary Indian greeting."
  38. ↑ Downton, James V., Sacred Journeys: The Conversion of Young Americans to Divine Light Mission, (1979) Columbia University Press. ISBN 0-231-04198-5 p199
    "Although there were still residues of belief in his divinity, in 1976, the vast majority [of premies] viewed the guru primarily as their spiritual teacher, guide, and inspiration.
  39. ↑ Downton, James V., Sacred Journeys: The Conversion of Young Americans to Divine Light Mission, (1979) Columbia University Press. ISBN 0-231-04198-5. p211. "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.
  40. ↑ Cagan, Peace is Possible: The Life and Message of Prem Rawat. Mighty River Press. ISBN -10: 0-9788694-9-4. p228
  41. ↑ Downton, Sacred Journeys.
    "Signs of rededication both to Guru Maharaj Ji and the inner guru became quite apparent. Most of the premies who left the ashrams in the summer of 1976 began to return in 1977, when more than 600 signed up to enter the ashrams in just a few month's time.
  42. ↑ Cagan Peace is Possible: The Life and Message of Prem Rawat. Mighty River Press. ISBN -10: 0-9788694-9-4 page ?
  43. ↑ Cagan, A. Peace is Possible: The Life and Message of Prem Rawat, pp. 229.
  44. ↑ Cagan, Peace is Possible: The Life and Message of Prem Rawat. Mighty River Press. ISBN -10: 0-9788694-9. p. 229
  45. ↑ Melton, Encyclopedia of American Religions.
    "In the early 1980s, Rawat moved to disband the Divine Light Mission and personally renounced the trappings of Indian culture and religion. Disbanding the mission, he founded Elan Vital, an organization essential to his future role as teacher. [...]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."
  46. ↑ Miller, America's Alternative Religions, pp.474
  47. ↑ 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."
  48. ↑ Miller, America's Alternative Religions, pp.474
  49. ↑ Cagan, A. Peace is Possible: The Life and Message of Prem Rawat. Mighty River Press. ISBN -10: 0-9788694-9- pp255, 266
  50. ↑ http://www.contact-info.net/broadcasts.cfm
  51. ↑ http://www.tprf.org/prem_rawat.htm
  52. ↑ Conversation with Prem Rawat, Available online. (Retrieved January 2006)
  53. ↑ "Words of Peace" by Maharaji receives TV Award in Brazil" Press release.
  54. ↑ The Prem Rawat Foundation
  55. ↑ [1]
  56. ↑ Young professionals from 42 countries meet in Malmö to promote international understanding. Rotary International.
  57. ↑ Guidestar report for non-profit organizations.Available online
  58. ↑ Humanitarian Initiatives The Prem Rawat Foundation (Retrieved January 2006)
  59. ↑ Prem Rawat Inaugurates First 'Food for People' Facility in Northeastern India (Retrieved March 25 2006)
  60. ↑ Charity report. BBB Wise Giving Alliance.
  61. ↑ Over 3 million people participate in events with Prem Rawat in India
  62. ↑ Miller, America's Alternative Religions, pp.474
  63. ↑ 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 [teaches] 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
  64. ↑ 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.
  65. ↑ 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."
  66. ↑ 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 [Sarupanand]. '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.'"
  67. ↑ Lipner.
  68. ↑ Melton, J. Gordon The Encyclopedia Handbook of Cults in America. p.143, Garland Publishing (1986) ISBN 0-8240-9036-5
  69. ↑ 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."
  70. ↑ 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 [Sarupanand]. '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..."
  71. ↑ Stephen J. Hunt, Alternative Religions: A Sociological Introduction. (2003), pp.116-7, Ashgate Publishing, Ltd. ISBN 0-7546-3410-8
    "The process of reaching the true self within can only be achieved by the individual, but with the guidance and help of a teacher."
  72. ↑ 72.0 72.1 Barret, David V., The New Believers: A Survey of Sects, Cults and Alternative Religions (2003),pp.65, Cassel, ISBN 1-84403-040-7
    "Elan Vital has now dropped all of its original Eastern religious practices. [...] Unusually, the fact that Maharaji came from a lineage of 'Perfect Masters' is no longer relevant to the reformed movement. This is not where the authority comes from, nor the recognition of Maharaji as the master by his student; this comes rather from the nature of the teaching and its benefit to the individual. The experience is on individual, subjective experience rather than on a body of dogma, and in its Divine Light days the movement was sometime criticized for this stressing of emotional experience over intellect. The teachings could perhaps best described as practical mysticism.
  73. ↑ Mangalwadi, Vishal The World of Gurus revised edition Cornerstone Pr Chicago; Revised edition (July 1992) ISBN 094089503X, pp 137-138
    "The Divine Light Mission has not been interested in teachings and philosophies. Balyogeshwar and his brother have consistently rejected "theoretical" knowledge as "useless." I found the DLM devotees most difficult to talk to, because they neither wanted to teach their philosophy to me nor answer philosophical questions and objections. Their one comment was "Take the practical knowledge of the experience of Sound and Light and all your doubts and questions will be answered."
  74. ↑ Hummel, Reinhart Indische Mission und neue Frömmigkeit im Westen. Religiöse Bewegungen in westlichen Kulturen, Stuttgart 1980, ISBN 3-17-005609-3
  75. ↑ Hummel, Reinhart, Indische Mission und neue Frömmigkeit im Westen. Religiöse Bewegungen in westlichen Kulturen Stuttgart 1980, ISBN 3-170-05609-3, p79.
    "In a satsang in 1975 in Orlando/Florida, he speaks in a language similar to American evangelical campaigners." Original: "In einem 1975 in Orlando/Florida gehaltenen Satsang spricht er eine aehnliche Sprache wie Amerikanische Evangelizationsfeldzuege."
  76. ↑ Kranenborg, Reender (1982) Oosterse Geloofsbewegingen in het Westen/Eastern faith movements in the West (Dutch language) ISBN 90-210-4965-1
  77. ↑ Lans, Jan van der & Frans Derks, Premies Versus Sannyasins "According to Maharaj Ji, all evil should be attributed to the mind[...] indicat[ing] 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."
  78. ↑ 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 original:
    "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."
  79. ↑ Hummel, Reinhart Indische Mission und neue Frömmigkeit im Westen. Religiöse Bewegungen in westlichen Kulturen, Stuttgart 1980, ISBN 3-17-005609-3 English translation
    "The young Guru explains that conceptual thinking, translated by the English word “mind” in German translations also, is the main enemy of direct religious experience."
    "Der junge Guru erklärt das konzeptionelle Denken, das auch in deutschen Übersetzungen mit dem englischen Wort >>mind<< bezeichnet wird, als Hauptfeind der unmittelbaren religiösen Erfahrung."
  80. ↑ 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.
  81. ↑ Stephen J. Hunt Alternative Religions: A Sociological Introduction (2003), pp.116-7, Ashgate Publishing, Ltd. ISBN 0-7546-3410-8
  82. ↑ 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."
  83. ↑ Miller, America's Alternative Religions, pp.474
  84. ↑ 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."
  85. ↑ Maharaj.org: Masters (1999). Retrieved on 1999-01-01.
    "Even though references to the technique of Knowledge are made earlier than 1700, this is the traceable story so far"
  86. ↑ Barret V. David, The New Believers: A survey of Sects, Cults and Alternative Religions" (2003), pp.327, Octopus Publishing Group , ISBN 1-84403-040-7
  87. ↑ 87.0 87.1 87.2 Kranenborg, Reender, (1982) Oosterse Geloofsbewegingen in het Westen/Eastern faith movements in the West (Dutch language) ISBN 90-210-4965-1
  88. ↑ 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)
  89. ↑ 89.0 89.1 Melton, Gordon J., Encyclopedic Handbook of Cults in America (1992) pp. 143-4, Garland Publishing, ISBN 0-8153-1140-0
  90. ↑ 90.0 90.1 The Keys website. Three promises. The Prem Rawat Foundation. Retrieved on Sept 2006.
  91. ↑ 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
  92. ↑ FAQs about Knowledge Elan Vital website, August 2005. Retrieved November 2005
  93. ↑ 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."
  94. ↑ J. Gordon Melton, Christopher Partridge (Eds.), New Religions: A Guide: New Religious Movements, Sects and Alternative Spiritualities. pp.201-202, Oxford University Press, USA (2004) ISBN 978-0195220421.
    "Rawat is insistent that it is not the product of any one culture or the property of any religious tradition and that it can be practiced by anyone. Consequently, Maharaji asserts that he is not teaching a religion and there are no particular rituals, sacred days, pilgrimages, sacred places, doctrines, scriptures or specific dress codes, dietary requirements or any other dimension associated with a religious lifestyle."
  95. ↑ 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."
  96. ↑ 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."
  97. ↑ 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."
  98. ↑ "Guru Maharaj Ji becomes a citizen of the U.S." Rocky Mountain News, Wednesday, October 19, 1977, Denver, Colorado, U.S.A.
  99. ↑ Cagan, A., Peace is Possible: The Life and Message of Prem Rawat, pp.228
  100. ↑ U.S. Patent Office
  101. ↑ Maharaj.org - Answers to common questions) (1999).
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