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Undid revision 253609954 by Jossi (talk) Leave– I have no axe to grind, but needed info for research.
If you remove that it is a practical experience, you can't keep criticism that it was not intellectual. Lifestyle criticism in undue weight without balance from many other sources
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His father and guru was Shri [[Hans Ji Maharaj]]. Rawat succeeded him in 1966 as the spiritual leader of three million followers in India and was named the title "[[satguru]]" or "Perfect Master".<ref>Melton (1992), p. 217</ref><ref name=MacDougall1983>MacDougall (1983), p. 437</ref> Granted [[emancipated minor]] status at age 16, Rawat married in 1974, which divided the movement.<ref name="Hunt"/><ref>Miller (1995), p. 474</ref> Prem Rawat retained control outside of India and took a more active role in guiding the movement there.<ref name="Melton1986">Melton (1986), pp. 141-145</ref> He became a [[United States]] citizen in 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> He later abandoned the Indian aspects of [[Teachings of Prem Rawat|his teachings]] and his status as a guru in order to gain greater acceptance of his message.<ref name="Hunt"> Hunt (2003)</ref>
His father and guru was Shri [[Hans Ji Maharaj]]. Rawat succeeded him in 1966 as the spiritual leader of three million followers in India and was named the title "[[satguru]]" or "Perfect Master".<ref>Melton (1992), p. 217</ref><ref name=MacDougall1983>MacDougall (1983), p. 437</ref> Granted [[emancipated minor]] status at age 16, Rawat married in 1974, which divided the movement.<ref name="Hunt"/><ref>Miller (1995), p. 474</ref> Prem Rawat retained control outside of India and took a more active role in guiding the movement there.<ref name="Melton1986">Melton (1986), pp. 141-145</ref> He became a [[United States]] citizen in 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> He later abandoned the Indian aspects of [[Teachings of Prem Rawat|his teachings]] and his status as a guru in order to gain greater acceptance of his message.<ref name="Hunt"> Hunt (2003)</ref>


The core of Rawat's teachings is that the human need for fulfillment can be satisfied by turning inward to discover a constant source of joy within.<ref>Geaves (2004), pp. 201–202</ref>
The core of Rawat's teachings is that the human need for fulfillment can be satisfied by turning inward to discover a constant source of joy within.<ref>Geaves (2004), pp. 201–202</ref> Sociologist Stephen Hunt writes, "His tens of thousands of followers in the West see themselves as adherents of a system of teachings that extol the goal of enjoying life to the full."<ref name="Hunt" />
Rawat has been criticized for a lack of intellectual content in his public discourses<ref name="Melton1986"/><ref name="Schnabel1982">Schnabel (1982), p. 99</ref><ref name="Kent2001">Kent (2001)</ref> and for what some observers describe as an opulent lifestyle.<ref name="R&R1980">Rudin & Rudin (1980), p. 65</ref><ref name="Hunt"/> Sociologist Stephen Hunt writes, "His tens of thousands of followers in the West see themselves as adherents of a system of teachings that extol the goal of enjoying life to the full."<ref name="Hunt" />


==Biography==
==Biography==

Revision as of 21:53, 23 November 2008

Prem Rawat
Prem Rawat in Lisbon, Portugal
Born (1957-12-10) December 10, 1957 (age 66)
Haridwar, India
SpouseMarolyn Rawat
ChildrenPremlata Rawat, Hans Rawat, Dayalata Rawat, Amar Rawat.[1]
Parent(s)Shri Hans Ji Maharaj, Rajeshwari Devi

Prem Pal Singh Rawat (born December 10 1957 in Haridwar, India), also known as Balyogeshwar, Guru Maharaj Ji, and Maharaji,[2][3][4] became a guru in India at the age of eight, and gained international prominence at thirteen, when, against his mother's wishes, he travelled to the West to spread his message.[5][6] Over the years, several organizations have assisted in spreading his message, including the Divine Light Mission, Elan Vital (1983), and The Prem Rawat Foundation (2001).[7]

His father and guru was Shri Hans Ji Maharaj. Rawat succeeded him in 1966 as the spiritual leader of three million followers in India and was named the title "satguru" or "Perfect Master".[8][9] Granted emancipated minor status at age 16, Rawat married in 1974, which divided the movement.[10][11] Prem Rawat retained control outside of India and took a more active role in guiding the movement there.[12] He became a United States citizen in 1977.[13] He later abandoned the Indian aspects of his teachings and his status as a guru in order to gain greater acceptance of his message.[10]

The core of Rawat's teachings is that the human need for fulfillment can be satisfied by turning inward to discover a constant source of joy within.[14] Sociologist Stephen Hunt writes, "His tens of thousands of followers in the West see themselves as adherents of a system of teachings that extol the goal of enjoying life to the full."[10]

Biography

Childhood

Further information: Hans Ji Maharaj
Prem Rawat at age 6

Prem Rawat was born in Haridwar, northern India, on December 10, 1957. He had a wealthy, high caste father[15][16] and was born into luxury.[17][18] The fourth and youngest son of guru 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.[19] At the age of three he began speaking at his father's meetings, and when he was six his father taught him the "techniques of Knowledge." During the 1960s, Americans in India searching for spiritual guidance met members of his father's Divine Light Mission (founded in 1960) and a few became initiates or premies (from the Hindi prem, which literally means "love".) Rawat's father died in 1966, and during the customary 13 days of mourning, his mother and senior officials of the organization discussed the succession. Both his mother (Mata Ji) and eldest brother Satpal Rawat were suggested as potential successor, but before Satpal could be nominated, Prem addressed the crowd and was accepted by them as their teacher and "Perfect Master".[20][21][22][23] On July 31 after an improvised ceremony, Mata Ji and his elder brothers touched Rawat's feet as a sign of respect.[24] Because of his youth, effective control of the DLM was shared by the whole family.[12][25][26] From that time on, Rawat spent his weekends and school holidays travelling as his father had, addressing audiences on the subject of Knowledge and inner peace.

In the late 1960s, British followers in India invited him to visit the West. In 1969 he sent one of his closest Indian students (known as Mahatmas) to London to teach Knowledge on his behalf.[27] In 1970, many of his new Western followers flew to India to see him and were present at India Gate, Delhi, when – still only twelve years old – he delivered an address known as the "Peace Bomb," which marked the start of his international work.[2][28]

Leaving India

Prem Rawat at the Los Angeles Airport

Prem Rawat travelled to the West in 1971 against his mother’s wishes. This increasing independence would lead to a permanent rift from his mother in 1974.[29][30] His arrival in the United States was met with both ridicule and interest from young adults willing to examine his claims of being able to impart direct knowledge of God.[25] His first western address was given at a pop music festival in Glastonbury.[31] In September 1971 Rawat spoke to a large U.S. gathering in Colorado and a U.S. Divine Light Mission (DLM) was established in Denver, Colorado by Bob Mishler.[32][33] Many were attracted by the sense of joy, peace, and commitment of Rawat's followers.[34] One witness said that Rawat "played the whole time he was there...he played with squirt guns, flashed pictures of himself for all to see, and took movies of everybody...Love flowed back and forth between him and his devotees".[35] Zealous new members spread the word that 13-year-old Rawat could reveal God.[36]

The 1972 Hans Jayanti, an Indian festival celebrating Rawat's father's birthday,[37] was attended by over 500,000 people. Six Jumbo jets were chartered from the U.S. and American followers paid extra so that South Americans could fly from New York to India for free and other countries made similar arrangements to help the less financially able.[38] On arrival, Indian customs impounded a suitcase containing cash, jewelry and wristwatches worth between US$27,000 and $80,000 which they said had not been properly declared.[39][40] Rawat said, "It has nothing to do with me, it is an attempt to harm the Divine Light Mission. When someone grows, others get jealous of him, and the Divine Light Mission has just blasted like an atomic bomb all over the world.” [41] A DLM spokesman said that the money had been deposited by 3,000 followers to pay for expenses, and that the other valuables were gifts.[42] One secretary accepted responsibility for the valuables and another for failing to declare them.[43][42] The finances of Rawat and the DLM at home and abroad were investigated by the Indian government.[44] Rawat posted a $13,300 bond before he could leave the country in June, 1973 during the investigation.[45] Charges were never filed,[15] and the Indian government issued an apology.[46]

America 1973

In August Rawat spoke in Boston to a crowd of 9,000. A reporter described Rawat "as a real human being. He spoke humbly, conversationally, and without any apparent notion that he was God. In fact he seemed to consciously undercut the divine stage show and the passionate words said in his honor. Devotees and mahatmas speak of him as the guy who will out-Christ Christ, yet the guru himself claims, not that he is divine, but that his Knowledge is".[47]

The next day, August 7, 1973, Rawat attended a Detroit Common Council gathering to hear a testimonial resolution praising his work. There he was hit with a pie made of shaving cream thrown by Pat Halley, a reporter from an underground Detroit newspaper.[48][49][50] Rawat said that he did not want his attacker arrested or harmed, but a week later Halley was attacked and his skull fractured.[15][51][52] Local members notified Rawat in Los Angeles. He said he was amazed at the news.[53] Rawat expressed his regret at the incident and local and national officials of DLM said they were shocked and appalled by the brutal action.[54] Rawat expressed concern for the welfare of Halley and instructed the DLM to see if any information could be brought to light. He also extended his regrets to Halley's family.[55] A DLM member identified one of the assailants, an Indian mahatma, and they were held in "protective custody" in Chicago and the local police notified.[52] The Detroit Police declined to initiate extradition proceedings, variously claiming that they were unable to locate the assailants, or that the cost of extraditing the assailants from Chicago to Detroit made it impractical.[56] This lack of action by the Detroit police was attributed by some to Halley's radical politics.[57][15][58] According to sources, one of the assailants, Mahatma Fakiranand, was "shipped off" to Germany but not demoted.[52][59]

Followers emphasized the importance of Knowledge to obtain "love, peace and happiness in their lives" but public attitudes were not sympathetic and many people were hostile.[60] Rawat was seen as immature and hence unfit to be a religious leader and unfavorable media reports said that Rawat "lived more like a king than a Messiah".[25][61] A tour of U.S. cities was cut short in early September 1973, when Rawat was hospitalized with an "intestinal ulcer". The doctor said that Rawat's body showed the stresses of a middle-aged executive weakened by the pace of continual travel.[62]

The Hans Jayanti of 1973, called "Millennium '73", was held in the Houston Astrodome. Press releases said that the event would mark the beginning of "a thousand years of peace for people who want peace."[63][64] Rawat's eldest brother Satpal Rawat (then known as Bal Bhagwan Ji) and activist Rennie Davis, publicly predicted attendance of 100,000 or more, but the event only attracted about 20,000. Though not covered by the national television news, it did get extensive coverage in the print media and was depicted in the award-winning U.S. documentary "Lord of the Universe".[65] The premies were reported to be "cheerful, friendly and unruffled, and seemed nourished by their faith". To the 400 premie parents who attended, Rawat "was a rehabilitator of prodigal sons and daughters". Other reporters found a "confused jumble of inarticulately expressed ideas."[66][67] The event was called the "youth culture event of the year".[68] The failure of the event to meet expectations hurt the Divine Light Mission and left it heavily in debt, forcing changes in the movement. The DLM was able to reduce the debt to $80,000 by 1976.[69][12] According to Thomas Pilarzyk, the Millennium economic deficit was partially the result of poor management by the "holy family", Rawat's mother and three older brothers, as well as the much lower than anticipated attendance,[70]

Because of Prem Rawat's youth, Mata Ji, his mother, had managed the affairs of the worldwide DLM, with the help of her eldest son, Satpal Rawat. As Prem Rawat reached sixteen years of age, he wanted to take a more active part in managing the direction of the movement. According to Downton, "this meant he had to encroach on his mother's territory and, given the fact that she was accustomed to having control, a fight was inevitable".[71][27]

By the end of 1973, DLM was active in 55 countries on six continents.[72] Tens of thousands of people had been initiated, and several hundred centers and dozens of ashrams formed.[12] 1973 has been called the "peak of the mission's success".[73]

Coming of age

In December 1973, when he turned sixteen, Rawat took administrative control of the mission's U.S. branch, and his mother and Satpal returned to India.[12][74] Rawat's publicity campaign was unparalleled. One journalist reported, "Thousands of people follow him wherever he goes; posters of his round, cheerful face adorn the walls of buildings in every major Western city; newspaper reporters and TV cameras cover his every public appearance - particularly his mass rallies, which attract hundreds of thousands of followers each."[75]

In May 1974 Rawat received permission from a judge to get married without parental permission.[76] His marriage to Marolyn Johnson, a 24-year old follower and secretary of his from San Diego, California, was held at a non-denominational church in Golden, Colorado.[77] Rawat's mother, Mata Ji, had not been invited.[78] As a result of his marriage he became an emancipated minor.

Rawat's marriage to a non-Indian finally severed Rawat's relationship with his mother.[10][79] She gained control of the Indian DLM and appointed his eldest brother, Satpal, as its leader.[80] Mata Ji said that she was removing Rawat as Perfect Master because of his "unspiritual" lifestyle and his lack of respect for her wishes.[81][82][83] Rawat maintained the support of the Western disciples. Most of the mahatmas either returned to India or were dismissed.[71] Rawat had become financially independent as a result of contributions from his Western devotees, and he followed the lifestyle of an American millionaire. He ran a household for his wife, his brother- and sister-in-law, Raja Ji and Claudia, and financed travel for the close officials and mahatmas who accompanied him on his frequent trips around the globe to attend the mission's festivals.[84][71]

By early 1974 the number of full-time DLM staff had grown from six people to over one thousand.[85] In November 1974, seeking more privacy for himself, his wife and his entourage following security concerns, Rawat moved to a four-acre property in Malibu, California.[86][87] Purchased by the DLM for $400,000, the property served as the DLM's West Coast headquarters.[86][87] [88][89] Controversy around a helipad on the property[90] was resolved by installing emergency water storage for use by the Los Angeles County Fire Department in emergencies and by limiting the number of permitted flights.[91] After scaling down the DLM's activities in the early 1980s, Rawat created the North American Sponsorship Program to help pay for the property.[92]

Although there were still residues of belief in his divinity, by 1976 the vast majority of students viewed Rawat primarily as their spiritual teacher, guide and inspiration.[93] In January 1976 Rawat encouraged students to leave the ashrams and to discard Indian customs and terminology.[94] In the same year Rawat said that he felt that the organization had come between his devotees and himself. [95] He removed Bob Mishler, the International President and co-founder of DLM, from power, according to one source, he "resented the advice given to him by his chief subordinate and dismissed him when a clash of wills occurred".[96] Rawat began to decentralize decision making to local premie communities, while he maintained his status as the ultimate authority over spiritual and secular matters. The staff at the Denver headquarters were reduced from 250 to 80.[97] He described the managerial mentality in the Mission as "only cosmetic and totally unnecessary. It's like trying to take a cow and put lipstick on it. You can do it, but it's unnecessary in practical terms".[98]

His appearance at an event on 20 December 1976 in Atlantic City, New Jersey, wearing a traditional Krishna costume for the first time since 1975, signaled a resurgence of Indian influence and devotion. During 1977, many returned to ashram life, and there was a shift back from secular tendencies towards ritual and messianic beliefs.[99][100][101] In 1977 Rawat became a US citizen.[102]

In January 1979 the Los Angeles Times reported that Rawat was maintaining his Malibu following despite a rising mistrust of cults.[87] Bob Mishler and Robert Hand, a former vice president of the movement, complained that money was increasingly diverted to Rawat's personal use,[12] warning that a situation like the recent Jonestown incident could occur with the followers of Rawat.[103] Mishler complained that the ideals of the group had become impossible to fulfill, but his charges found little support and did not affect the progress of the Mission.[12]

A source of controversy in the 1970s was Rawat's affluent lifestyle, which continued during the DLM's financial difficulties.[104] Critics complained that his lifestyle was supported by the donations of followers and that the movement appeared to exist only to support Rawat's "opulent existence". [10] [105] Supporters say there is no conflict between worldly and spiritual riches. Rawat doesn't say "abandon the material world. He says it is our attachment to it that is wrong."[106] Press reports listed expensive automobiles such as Rolls Royces, Mercedes Benz limousines[67] and sports cars, some of them gifts.[107][108] Several of the vehicles were reportedly bought tax-free due to the DLM's status as a church.[109][15] The DLM was investigated for possible abuse of its status but was not charged.[citation needed]

Reporters enquired of Rawat why he did not give his Rolls Royce away, in order to alleviate hunger or poverty. In response, Rawat explained that he only had one; once that was given away, people would still be hungry and poor, and he wouldn't have another one to give them.[15][110][67][111][112] He said "I have something far more precious to give them than money and material things - I give peace".[113] "What do you expect him to do," a premie said, "travel from LA. to Houston on a donkey?"[67] "Maharaj Ji's luxuries are gifts from a Western culture whose fruits are watches and Cadillacs," a spokesman explained.[114] In their view, the messiah had come as a king this time, rather than as a beggar.[67][115] Other premies asserted that he did not want the gifts, but that people gave them out of their love for him.[116] They saw Rawat's lifestyle as an example of a lila, or divine play, which held a mirror to the "money-crazed and contraption-collecting society" of the West.[117]

Rawat took flying lessons beginning when he was 13,[118] and began training in a jet by age 15.[119] In 1972 two Cessna airplanes were obtained for his use.[15][120] Travelling almost constantly, he was reported to have residences in London, New York, Colorado, California, India, and Australia.[67][15]

Following the fire damage to his Malibu home, Rawat moved to Miami Beach, Florida with his wife and three children for several years, and DLM headquarters relocated there.[89] Prem Rawat visited India again in October 1980 after an absence of five years, and spoke to over 38,000 people in Delhi. He also toured South America and Europe that year.[121]

Westernization

October 12, 1981. Prem Rawat speaking at the Royal Albert Hall, London

In 1980, Rawat moved to get rid of all the "religious" aspects of the movement and declared he wanted "no movement whatsoever".[122] The Hindu traditions and religious parables that had been prominent in his teachings were abandoned and gave way to a focus on the meditation techniques. Once called "Perfect Master", Prem Rawat abandoned his "almost divine status as guru". [10][12] He 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. [123][124] Sociologist Hunt claims that Rawat "left his more ascetic life behind and does not personally eschew material possessions."[10]

In 1983 the 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 international objectives.[125] According to a 1983 article Rawat continued to "energetically serve his followers", flying to major cities around the world almost continually in his private jet. In two years he spoke at over 100 programs in 37 cities throughout the world including New York, London, Paris, Kuala Lumpur, Rome, Delhi, Sydney, Tokyo, Caracas and Los Angeles.[126] [127]

Elan Vital grew in the 80s and 90s as Rawat toured extensively,[128][129] and spoke publicly in over 40 countries, in places as culturally diverse as Japan, Taiwan, the Ivory Coast, Slovenia and Venezuela.[12] In 1990 there were said to be 1.2 million followers worldwide, with 50,000 in the United States.[124] 1999 saw the commencement of regular satellite broadcasts to North America and other countries.[130]

Twenty-first century

June 30, 2003. Prem Rawat addressing the first "Conference on Peace" at the University of Salamanca

Between January 2004 and June 2005, Rawat delivered 117 addresses in Asia, Europe, and North America focusing on a universal message of peace and self-fulfillment. His message is currently distributed in eighty-eight countries in print and on video, and his program "Words of Peace" is broadcast on TV channels such as Canal Infinito in South America, Channel 31 in Australia, and Dish Network in the U.S.A.[131][132]

In 2001, Rawat founded the The Prem Rawat Foundation (TPRF),[133] a Public Charitable Organization for the production and distribution of materials promoting his message, and for funding worldwide humanitarian efforts. TPRF has provided food, water and medical help to war-torn and impoverished areas.[134]

According to Elan Vital, Rawat "pilots a leased private jet around a quarter million miles a year", which the organisation says is "the only effective way of reaching out to over 80 countries where his teachings are now promoted".[135] In 2007 during a two-month tour of India, Sri Lanka and Nepal, Rawat spoke at 36 events, addressing over 800,000 people, and by live satellite broadcasts reached an additional 2.25 million.[136]

A 2008 Italian newspaper called Rawat a messenger of peace.[137]

Aviation interests

Prem Rawat holds an Airline Transport Pilot License and has type ratings for a number of multi-engined aircraft and helicopters.[138]

He is listed as co-inventor on a U.S. patent for a watch which automatically adjusts when crossing time zones.[139]

Teachings

Further information: Teachings of Prem Rawat

Prem Rawat says that peace resides in everyone and that the quest for fulfillment can be resolved by turning inward to find contentment and joy within. He quotes from Hindu, Muslim and Christian sources, but rather than relying on scriptures for inspiration and guidance, Rawat relies on the experience provided by the meditation techniques he calls "Knowledge" and says that "Knowledge" will take "all your senses that have been going outside all your life, turn them around and put them inside to feel and to actually experience you."[140][141][142][143][144] [145] Practitioners are asked not to reveal these techniques to anyone else.[146]

Some scholars assert that Rawat's teachings began in the North Indian Sant Mat tradition,[12] which dismisses ritual and claims that true religion is a matter of loving and surrendering to God who dwells in the heart.[147][148] In the 80s Rawat eliminated the Indian traditions and parables that had been prominent and focused on the meditation techniques. Once called "Perfect Master", Prem Rawat abandoned his "almost divine status as guru". [10][12] Practitioners describe Knowledge as internal and highly individual, with no associated social structure, liturgy, ethical practices or articles of faith.[10]

Reception

According to James V. Downton, many people were amazed at the mass following the 13-year-old guru attracted during 1971-73. He noted that most were young people from the counterculture, and they accepted him as a "Perfect Master" despite his youth. Melton describes his arrival in the West as being met with some ridicule, but agrees that he attracted an extraordinary amount of interest from the young adults open to his message.[149] Downton observed that from his early beginnings Prem Rawat appealed to his followers to give up the concepts and beliefs that might impede them from fully experiencing the "Knowledge" or life force, but this did not prevent them from adopting a fairly rigid set of ideas about his divinity, and to project millennial preconceptions onto him and the movement.[150]

According to Ron Geaves, one of the earliest Western students of Prem Rawat who later became a Professor of Religion in the UK:[151] "Prem Rawat has been successful since he left India in 1971, establishing his teachings in over eighty countries, and his original vehicle Divine Light Mission was described as the fastest growing new religious movement in the West."[27]

According to sociologist Pilarzyk the youth culture response — mainly from decidedly leftist political ideologies — was somewhat ambiguous, combining indifference with some instances of overt hostility. Pilarzyk mentioned that these criticisms usually focused on what they perceived as phoniness of the "blissed-out premies", and referring to the "hocuspocus" aspects of the meditation, and the "materialistic fixations" and physical condition of the guru. These accounts are described by Pilarzyk as being quite negative and full of distortions from the DLM's adherents point of view, which drew responses from them that varied from bewilderment and amusement to extreme defensiveness. Positive comments came from youth culture "folk heroes" as anti-war activist as Rev. Daniel Berrigan, radical lawyer William Kunstler, and singer-songwriter Cat Stevens. [70]

Stephen A. Kent, in the preface of his book From Slogans to Mantras, described his disappointment at hearing what he considered to be a poorly delivered and banal message by Rawat in 1974, and was surprised that his companions spoke glowingly about the same message.[152]

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 related organizations attracted media attention. Media reports were unfavorable and many of the people who were antagonistic toward Maharaj Ji and the movement were ill informed and not interested in learning how Maharaj Ji's followers might be benefiting from his teachings.[citation needed] Downton gives an example of a woman who told him "'I can't stand the boy guru' but all she knew was what she read in the newspapers, she had never met or talked at length to a premie".[153]

In an interview in Der Spiegel in 1973, Rawat said, "I have lost confidence in newspapers. I talk with them about it and the next day something completely different is printed."[154] In 1973, the 50-member public relations team of the Divine Light Mission who met to talk about the guru's image, concluded that he was seen as a "fat 15-year-old with pie in his face ... and a Rolls-Royce ... who was arrested for jewel smuggling", and pointed at the necessity to establish his credibility beyond his age and body shape.[155] As of 1976, his last press conference was in 1973.[156] Examples of articles appearing in the mainstream press in the 1970s include a 1973 article in the New York Review of Books and a 1974 article in Rolling Stone magazine .[110][157] Rawat has often been termed a cult leader in popular press reports,[158][159] as well as anti-cult writings.[160][161]

Words of Peace, a television series based on speeches by Rawat, was broadcast internationally, and received several Brazilian community television awards.[162][163][164] A biography, Peace is Possible: The Life and Message of Prem Rawat, by Andrea Cagan was published in 2007.[165][166]

Charisma and leadership

Several scholars refer to Max Weber's classification of authority when describing Rawat as a charismatic leader.[167][168][169] This type of leadership, in Weber's words, rests "on devotion to the exceptional sanctity, heroism or exemplary character of an individual person, and of the normative patterns or order revealed or ordained by him."[170]

Melton refers to Rawat's personal charisma as one of the reasons for the rapid spread of his message among members of the 1960s counterculture.[171] The Dutch sociologist Paul Schnabel described Rawat as a pure example of a charismatic leader. He characterized Rawat as materialistic, pampered and intellectually unremarkable compared to Osho, but no less charismatic. Schnabel remarks that although Rawat's charisma was partly routinized as it resulted from a hereditary succession, this type of routinization played a negligible role for his Western followers. He saw Prem Rawat's charisma as primarily the result of careful staging supported by an organization.[168] Meredith McGuire sees formalization resulting from Rawat's desire to consolidate his power and authority over the movement in the United States.[167] Lucy DuPertuis, a sociologist and follower who assisted James V. Downton with his book about the Divine Light Mission, described Rawat's role as a Master as emerging from three interrelated phenomena: traditional or theological definitions of Satguru, adherents' first-hand experiences of the Master, and communal accounts and discussions of the Master among devotees. Her ultimate assertion is that imputation of charisma is an active, conscious, changing process which, in this context, involves non-cognitive modes of perception. She also observed that Rawat's charisma did not prevent some devotees from discovering that they had learned the "experience of God" on their own, and to drift away, not in disillusionment but in fulfillment.[169]

David G. Bromley describes the difficulty of a charismatic leader in proving to be above normal human failings such as not to suffer ill health or indulge in worldly pursuits. He presents Rawat's marriage as such a situation, which is then exploited by the media to discredit charismatic claimants in the eyes of the general public.[172] Bromley describes Prem Rawat and other founders of new religions as being held in awe by their early followers, who ascribe extraordinary powers to them that set them apart from other human beings – in the words of Max Weber, a "prophet" or bearer of charisma who proclaims alternative or new revelations. Bromley asserts that recent scholarship gives emphasis to social construct aspects of charisma, rather than relying solely on individual personality.[173] Thomas Pilarzyk, a sociologist, wrote in a 1978 paper that the distribution of power and authority in the DLM was officially based on the charismatic appeal of Maharaj Ji, which he describes as being somewhat ambiguous, and that many followers were not certain about his position in the organizational scheme of the movement, or the claim that he was the only true spiritual master.[70]

Stephen J. Hunt observes that in Rawat's case the notion of spiritual growth is not derived — as is traditionally the case with other gurus — from his personal charisma, but from the nature of his teachings and the benefits to the individuals applying them.[10] Geaves states that Rawat is not a renunciate, and that he has made great efforts to assert his humanity and take apart the hagiography that has developed around him. He further writes that Rawat himself has stated that he does not consider himself to be a charismatic figure, preferring to refer to his teachings and the efficacy of the practice of the four techniques on the individual as the basis for his authority, and that Rawat could only be defined as charismatic in the sense of charisma having an antagonistic relationship with tradition.[27]

Following

Estimates of the number of Rawat's adherents have varied widely over time. [174] Petersen states that Rawat claimed 7 million disciples worldwide in 1973, with 60,000 in the U.S.[175] Rudin & Rudin give a worldwide following of 6 million 1974, of which 50,000 were in the U.S. According to these authors, the adherents had fallen to 1.2 million for Prem Rawat's personal worldwide following in 1980, with 15,000 in the U.S.[176] Palmer and Keller published a general DLM membership of 1.2 million worldwide, with 50,000 in the U.S., in 1990 and 1997.[177]

Paul Schnabel noted a steady growth of adherents in the U.S. until 1975 (numbers for 1974: 50,000 premies, with 1,200 living in ashrams), and a decline afterwards.[178] Army Pamphlet 165-13 (1978, reprinted 2001) estimated 50,000 adherents in the U.S., of which 10,000 to 12,000 were considered very active.[22] Melton & Moore suggested a U.S. following of no more than 3,000 committed followers in 1982 out of 50,000 initiated into the Knowledge meditation.[179] By 1993, Rawat's organizations did not furnish membership numbers. [174] Paul Schnabel said that in 1980 the number of DLM adherents in the Netherlands had fallen to 150, with 15 living in a community setting.[180] In 1983 the following of Rawat in Fiji was around 1,000.[181] In West Germany, 800 members were recorded in 1987.[182] According to Rawat's official website,[183] as of May 2008 and in the previous eight years, 365,237 people in 67 countries attended a Key Six session, a session where techniques of Knowledge are taught by Rawat by video presentation.[184]

Downton said by 1976 the vast majority of students viewed Rawat "as their spiritual teacher, guide and inspiration". Quoting a student he had studied, Downton said a typical view was that Rawat was "a sensitive and careful person who knows human tendencies and problems better than anyone"... "the only thing he (Rawat) wants is to see people living happily and harmoniously together".[185] Downton concluded that the students had changed in a positive way, "more peaceful, loving, confident and appreciative of life".[186]

Schnabel observed, referring to research by the psychologist of religion Van der Lans, that among his Western students, Rawat stimulated an uncritical attitude, giving them an opportunity to project their fantasies of divinity onto his person. According to these authors, the divine nature of the guru is a standard element of Eastern religion, but removed from its cultural context, and confounded with the Western understanding of God as a father, the difference between the guru's person and that which the guru symbolizes is lost - resulting in what they refer to as limitless personality worship. Schnabel wrote that this kind of understanding of the master-disciple relationship, alien to the original Eastern guru-disciple context, often ends in disillusionment for the disciple, who finds that the teacher fails to live up to his or her expectations.[187]

When former officials of Rawat's organisations voiced their criticism in the aftermath of the Jonestown incident in the late 1970s, they did not limit themselves to the movement, but included its leader in their comments,[103] , including claims that money had been increasingly diverted to Rawat's personal use.[12]

Former followers became known as "Ex-premies",[181][188][189][190] and Elan Vital has characterised the vocal critics among them as disgruntled former employees.[188] Based on an analysis of Sophia Collier's Soul Rush, John Barbour, a Professor of Religion,[191] concludes that Collier's deconversion from DLM was uncharacteristic compared to other deconversions from other movements, in that her deconversion brought her no emotional suffering.[192]

Stephen Hunt writes that the tens of thousands of Western followers do not see themselves as members of a religion, but rather, as adherents of a system of teachings focused on the goal of enjoying life to the full.[10]



Footnotes

  1. ^ Cagan (2007), pp. 206, 215, 219 and 233
  2. ^ a b Navbharat Times, 10 November 1970
  3. ^ Mangalwadi (1992), pp. 137-138
  4. ^ "New Hindu Religious Movements in India," by Arvind Sharma, in "New Religious Movements and Rapid Social Change", by James A. Beckford, Unesco/Sage Publications: London,1986, ISBN 0-8039-8003-8, p224
  5. ^ Downton (1979), p. 3
  6. ^ Lewis (1998a), p. 83
  7. ^ "The Prem Rawat Foundation website". Retrieved 2008-06-09.
  8. ^ Melton (1992), p. 217
  9. ^ MacDougall (1983), p. 437
  10. ^ a b c d e f g h i j k Hunt (2003)
  11. ^ Miller (1995), p. 474
  12. ^ a b c d e f g h i j k l Melton (1986), pp. 141-145
  13. ^ "Guru Maharaj Ji becomes a citizen of the U.S." Rocky Mountain News, Wednesday, October 19, 1977, Denver, Colorado, U.S.A.
  14. ^ Geaves (2004), pp. 201–202
  15. ^ a b c d e f g h Moritz, (1974)
  16. ^ McKean (1996)
  17. ^ Downton (1979)
  18. ^ Larson (1982)
  19. ^ Cagan (2007), p. 3
  20. ^ Cagan (2007), pp. 83-87
  21. ^ Aagaard (1980)
  22. ^ a b U.S. Department of the Army (2001)
  23. ^ Fahlbusch et al. (1998),. p.861
  24. ^ Cagan (2007), pp. 83-86
  25. ^ a b c Melton (1986), p. 141–2
  26. ^ Fahlbusch et al. (1998), p. 861
  27. ^ a b c d Geaves (2006)
  28. ^ Kranenborg (1982), p. 64
  29. ^ Downton (1979), p. 3
  30. ^ Lewis (1998a), p. 83
  31. ^ Geaves (2004)
  32. ^ Downton (1979), p. 4
  33. ^ Price, Maeve (1979): The Divine Light Mission as a social organization. (1) Sociological Review, 27, Page 279-296
  34. ^ Derks, Frans, and Jan M. van der Lans. 1983. Subgroups in Divine Light Mission Membership: A Comment on Downton in the book Of Gods and Men: New Religious Movements in the West. Macon edited by Eileen Barker, GA: Mercer University Press, (1984), ISBN 0-86554-095-0 pages 303-308
  35. ^ Downton (1979), p. 132
  36. ^ Downton (1979), p. 4 & 146
  37. ^ Galanter (1999), p. 20
  38. ^ Messer, Jeanne. "Guru Maharaj Ji and the Divine Light Mission" in The New Religious Consciousness by Charles Y. Glock and Robert N. Bellah, eds. Berkeley: University of California Press, 1976, ISBN 0-52003-472-4, pp. 52-72.
  39. ^ "Guru's Pupil Slates Talk", SYRACUSE POST-STANDARD Feb. 3,1973. p. 3
  40. ^ "Gifts for a guru". AP, THE STARS AND STRIPES November 15, 1972. p.4
  41. ^ THE TIMES SATURDAY NOVEMBER 19 1972
  42. ^ a b India still studying goods confiscated from youthful guru. New York Times, July 18, 1973
  43. ^ "Gifts for a guru". AP, THE STARS AND STRIPES November 15, 1972. p.4
  44. ^ "Boy Guru Suspected of Smuggling", AP, Sat., Oakland Tribune, Aug. 25, 1973
  45. ^ Winnipeg Free Press, Tuesday, December 19, 1972
  46. ^ Downton (1979), pp. 187-8
  47. ^ EastWest Journal "An Expressway over Bliss Mountain"by Phil Levy P 29
  48. ^ "Guru Gets Testimonial And Some Pie in Face" in New York Times. August 8, 1973, p. 43. At NYT website
  49. ^ "Guru Set For Honor, Gets Pie In Face" in Independent and Press-Telegram (UPI). Long Beach, Calif., Sunday, August 8, 1973, p. A-6
  50. ^ Page 2 - Section B – Sun News – Las Cruces, New Mexico - Wednesday, August 22, 1973
  51. ^ Bartel, Dennis (November 1983). "Whos's Who in Gurus". Harper's. p. 55.
  52. ^ a b c "5th Estate Reporter in Good Shape". Fifth Estate Magazine. September 14, 1973.
  53. ^ Page 2 - Section B – Sun News – Las Cruces, New Mexico - Wednesday, August 22, 1973
  54. ^ Page 2 - Section B – Sun News – Las Cruces, New Mexico - Wednesday, August 22, 1973
  55. ^ Page 2 - Section B – Sun News – Las Cruces, New Mexico - Wednesday, August 22, 1973
  56. ^ I See The Light, by Ken Kelley, Penthouse (July 1974), page 98-100, 137-138, 146, 148, & 150-151.
  57. ^ "Get Your Red-Hot Panaceas!", Ken Kelley, New York Times, January 19, 1974
  58. ^ Bartel, Dennis (November 1983). "Whos's Who in Gurus". Harper's. p. 55.
  59. ^ Elman, Richard (March 1974). "Godhead Hi-Jinx". Creem.
  60. ^ Downton (1979), p. 5 & 7
  61. ^ Downton (1979), p. 5 & 7
  62. ^ "The 'Perfect Master' from India has an ulcer", AP, THE STARS AND STRIPES September 4, 1973 p. 6
  63. ^ Levine 1974
  64. ^ Moritz 1974
  65. ^ "Videotape Explorers on the Trail of a Guru" by Dick Adler, Los Angeles Times, February 23, 1974 p. B2
  66. ^ Collier (1978), p. 176
  67. ^ a b c d e f Morgan (1973)
  68. ^ Foss & Larkin (1978)
  69. ^ All Gods Children: The Cult Experience - Salvation Or Slavery? by Carrol Stoner and Jo Anne Parke The New Religions ... Why Now? p. 36
  70. ^ a b c Pilarzyk (1978) Cite error: The named reference "Pilarzyk1978" was defined multiple times with different content (see the help page).
  71. ^ a b c Downton (1979), ch. 12
  72. ^ Downton (1979), p. 5
  73. ^ Aagaard (1980)
  74. ^ Cagan (2007), pp. 200, 197
  75. ^ Jeremy 1974
  76. ^ "Guru, 16, marries secretary" AP Tues. May 21, 1974 Greeley Tribune
  77. ^ "The Guru's Wife Is Another Devotee", Robert P. Dalton, AP Staff Writer, Oakland Tribune. May 23, 1974.
  78. ^ Downton (1979), p. 191.
  79. ^ Miller (1995), p. 474
  80. ^ "Guru Maharaj Ji," Biography Resource Center, Thomson Gale, 2007
  81. ^ Downton (1979), p. 192.
  82. ^ "Guru Tries to Take Control of Mission" in The Ruston Daily Leader, April 9, 1975:
  83. ^ "MOTHER OUSTS 'PLAYBOY' GURU" in Los Angeles Times. Wednesday April 2, 1975, PART II, p. 6A
  84. ^ Price (1979), pp. 279–96
  85. ^ Messer, Jeanne. "Guru Maharaj Ji and the Divine Light Mission" in The New Religious Consciousness by Charles Y. Glock and Robert N. Bellah, eds. Berkeley: University of California Press, 1976, ISBN 0-52003-472-4, pp. 52-72.
  86. ^ a b "Maharaj Ji Buys $400,000 Home Base in Malibu Area", JOHN DART, Los Angeles Times, Nov 27, 1974; p. B2
  87. ^ a b c "Malibu Guru Maintains Following Despite Rising Mistrust of Cults" Mark Foster, Los Angeles Times January 12, 1979 p. 3
  88. ^ Finke, Nikki. "MALIBU Metamorphosis: Is Hollywood's Haven Growing Into Just Another Miami Beach?" in Los Angeles Times. September 3, 1989. At L. A. Times Archives
  89. ^ a b Cagan (2007), pp. 219–220
  90. ^ "1-Year Trial OKd for Sect's Helipad" in Los Angeles Times. May 22, 1981, p. F6. At L. A. Times Archives
  91. ^ Pasternak, Judy. "Maharaji Denied in Bid to Triple Copter Use" in Los Angeles Times. July 7, 1985, p. 1. At L. A. Times Archives
  92. ^ "Guru Maharaj Ji." Religious Leaders of America, 2nd ed. Gale Group, 1999. Reproduced in Biography Resource Center. Farmington Hills, Mich.: Gale, 2008. http://galenet.galegroup.com/servlet/BioRC
  93. ^ Downton (1979), p. 199
  94. ^ Downton (1979)
  95. ^ Björkqvist, K (1990): World-rejection, world-affirmation, and goal displacement: some aspects of change in three new religions movements of Hindu origin. In N. Holm (ed.), Encounter with India: studies in neohinduism (pp. 79-99) - Turku, Finland. Åbo Akademi University Press - "In 1976, Maharaj Ji declared that he felt that the organization had come between his devotees and himself, and he disposed of the headquarters altogether."
  96. ^ Price, Maeve (1979): The Divine Light Mission as a social organization. (1) Sociological Review, 27, Page 279-296
  97. ^ Downton (1979)
  98. ^ Downton (1979), p. 196
  99. ^ Downton (1979), pp. 210–211
  100. ^ Cagan (2007), p. 228
  101. ^ Downton (1979)
  102. ^ "Guru Maharaj Ji becomes a citizen of the U.S." Rocky Mountain News, Wednesday, October 19, 1977, Denver, Colorado, U.S.A.
  103. ^ a b Brown, Chip, Parents Versus Cult: Frustration, Kidnapping, Tears; Who Became Kidnappers to Rescue Daughter From Her Guru, The Washington Post, February 15, 1982
  104. ^ Bromley & Shupe (1981), p. 137
  105. ^ TIME, April 7, 1975 [1]
  106. ^ "'You're a Perfect Master'", Newsweek November 19, 1973
  107. ^ "The guru who minds his mother", By MALCOLM N. CARTER, AP. 11/4/73 Stars and Stripes
  108. ^ "Boy guru weds Calif. woman, 24". Associated Press, Long Beach, Calif. Indepedent, May 22, 1974
  109. ^ "Investigation under way into Guru's business activities" AP Jun 24, 1974 GREELEY (Colo.) TRIBUNE
  110. ^ a b Gray (1973)
  111. ^ "Seventeen-year-old guru likes pizza and sports cars", DEBORAH FRAZIER UPI Santa Fe, July 13,1975 THE NEW MEXICAN.
  112. ^ Levine, Richard. "When The Lord of All The Universe Played Houston: Many are called but few show up" in Rolling Stone. Issue No. 156, March 14, 1974, pp 36-50:
  113. ^ San Francisco Examiner, 7/21/73, as quoted in "What's Behind the 15-Year-Old Guru Maharaj Ji?" Gail Winder and Carol Horowitz, The Realist 12/73
  114. ^ "'You're a Perfect Master'", Newsweek November 19, 1973
  115. ^ "An East Indian Teen-Ager Say He Is God", Ken Kelley, Vogue March 1974
  116. ^ "Through a 'Third Eye' Comes The Divine Light", By PHIL HASLANGER (Of The Capital Times Staff), Capital times, 2/16/73
  117. ^ Foss & Larkin (1978)
  118. ^ "Pretty Far-Out Little Dude" Henry Allen, Washington Post, September 14, 1971
  119. ^ Cameron (1973)
  120. ^ "Gifts for a Guru" in Stars and Stripes, November 15, 1972.
  121. ^ Cagan (2007), p. 229
  122. ^ Björkqvist, K (1990): World-rejection, world-affirmation, and goal displacement: some aspects of change in three new religions movements of Hindu origin. In N. Holm (ed.), Encounter with India: studies in neohinduism (pp. 79-99) - Turku, Finland. Åbo Akademi University Press
  123. ^ Kranenborg (2002), p. 178
  124. ^ a b Chryssides (2001), pp. 210–211
  125. ^ Miller (1995), p. 474
  126. ^ "Whatever Happened to Guru Maharaj Ji?" in Hinduism Today by Himalayan Academy, USA, ISSN 0896-0801, October 1983."Whatever Happened to Guru Maharaj Ji?" in Hinduism Today by Himalayan Academy, USA, ISSN 0896-0801, October 1983.
  127. ^ Björkqvist, K (1990): World-rejection, world-affirmation, and goal displacement: some aspects of change in three new religions movements of Hindu origin. In N. Holm (ed.), Encounter with India: studies in neohinduism (pp. 79-99) - Turku, Finland. Åbo Akademi University Press
  128. ^ 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)" in Journal of Alternative Spiritualities and New Age Studies - Volume 2, 2006, ISBN 978-1-4196-2696-5, pp. 44-62.
  129. ^ Cagan (2007), pp. 255, 266
  130. ^ Contact Info - Broadcasts
  131. ^ Conversation with Prem Rawat, Available online. (Retrieved January 2006)
  132. ^ "Words of Peace" by Maharaji receives TV Award in Brazil" Press release.
  133. ^ "About Prem Rawat" at the website of The Prem Rawat Foundation
  134. ^ "Charity report". BBB Wise Giving Alliance. Retrieved March 2007. {{cite web}}: Check date values in: |accessdate= (help)
  135. ^ 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)" in Journal of Alternative Spiritualities and New Age Studies - Volume 2, 2006, ISBN 978-1-4196-2696-5, pp. 44-62.
  136. ^ "Over 3 million people participate in events with Prem Rawat in India". The Prem Rawat Fundation. Retrieved 2008-11-08.
  137. ^ Dignità e Prosperità per la pace - Prem Rawat al Teatro Massimo, ha lanciato un apello per la fratellanza nel mondo, La Sicilia, July 2nd, 2008.
  138. ^ Cagan (2007), p. 228
  139. ^ U.S. Patent Office
  140. ^ 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.'"
  141. ^ Geaves, Ron, Globalization, charisma, innovation, and tradition: An exploration of the transformations in the organisational vehicles for the transmission of the teachings of Prem Rawat (Maharaji), 2006, Journal of Alternative Spiritualities and New Age Studies, 2 44–6 – Although Rawat does not see himself as part of a tradition or as having to conform to the behavior of any predecessor, in my view, the best way to place him is to identify him with Vaudeville’s definition of the sant
  142. ^ 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
  143. ^ 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.
  144. ^ Hunt, Stephen J. Alternative Religions: A Sociological Introduction (2003), pp.116-7, Ashgate Publishing, Ltd. ISBN 0-7546-3410-8".
    The major focus of Maharaji is on stillness, peace, and contentment within the individual, and his 'Knowledge' consists of the techniques to obtain them. Knowledge, roughly translated, means the happiness of the true self-understanding. Each individual should seek to comprehend his or her true self, which brings a sense of well-being, joy and harmony. The Knowledge includes four meditation procedures: Light, Music, Nectar and Word. The process of reaching the true self within can only be achieved by the individual, but with the guidance and help of a teacher. Hence, the movement seems to embrace aspects of world-rejection and world-affirmation. The tens of thousands of followers in the West do not see themselves as members of a religion, but the adherents of a system of teachings that extol the goal of enjoying life to the full."
  145. ^ Geaves, Ron, Globalization, charisma, innovation, and tradition: An exploration of the transformations in the organisational vehicles for the transmission of the teachings of Prem Rawat (Maharaji), 2006, Journal of Alternative Spiritualities and New Age Studies, 2 44–6 – Although Rawat does not see himself as part of a tradition or as having to conform to the behavior of any predecessor, in my view, the best way to place him is to identify him with Vaudeville’s definition of the sant
  146. ^ "Three promises". thekeys.maharaji.net. Retrieved 2008-05-16.
  147. ^ Lipner (1994), pp. 120-1
  148. ^ Schomer (1987)
  149. ^ Melton J. Gordon, Encyclopedic Handbook of Cults in America. Routledge, 1992 (1st Edition), ISBN 0-815-31140-0, p. 217
  150. ^ Downton, James V. (1979). Sacred journeys: the conversion of young Americans to Division Light Mission. New York: Columbia University Press. ISBN 0-231-04198-5.
  151. ^ Cagan (2007), p. 109
  152. ^ Kent (2001)
  153. ^ Downton (1979), pp. 5-7
  154. ^ Der Spiegel - October 8, 1973
  155. ^ "The Guru Who Minds His Mother", MALCOLM N. CARTER. Associated Press THE STARS AND STRIPES, November 4, 1973 Page A6
  156. ^ UPI 1976
  157. ^ Rolling Stone Magazine. The Seventies: A Tumultous Decade Reconsidered. Rolling Stones Press, 1998. p. 102, ISBN 0-316-75914-7
  158. ^ Callinan, Rory. "Cult Leader Jets In to Recruit New Believers: Millionaire cult leader Maharaj Ji is holding a secret session west of Brisbane this weekend" in Brisbane Courier-Mail. September 20, 1997
  159. ^ Mendick, Robert. "Cult leader gives cash to Lord Mayor appeal" in Evening Standard. London, 2007-05-31, p. 4. At HighBeam Research
  160. ^ Larson, Bob (1982), Larson's book of cults, Wheaton, Ill: Tyndale House Publishers, p. 208, ISBN 0-8423-2104-7
  161. ^ Rhodes, Ron The Challenge of the Cults and New Religions: The Essential Guide to Their History, Their Doctrine, and Our Response, Ch. 1: Defining Cults. Zondervan, 2001, ISBN 0310232171, p. 32.
  162. ^ Words of Peace (US site)
  163. ^ Words of Peace by Prem Rawat receives TV Award in Brazil by The Prem Rawat Foundation
  164. ^ ""Prem Rawat's "Words of Peace" Receives Brazilian TV Award"". The Prem Rawat Foundation. 2006-12-20. Retrieved 2008-07-07. {{cite web}}: Cite has empty unknown parameter: |coauthors= (help)
  165. ^ Cagan, Andrea. Peace is Possible: The Life and Message of Prem Rawat. Mighty River Press, U.S., January 2007, ISBN 0-9788694-9-4, OCLC 123014238.
  166. ^ "Mighty River Press :: "Peace Is Possible" by Andrea Cagan". Retrieved 2008-10-25.
  167. ^ a b McGuire (2002) ch. 5, p. 175
  168. ^ a b Schnabel (1982), p. 99
  169. ^ a b DuPertuis (1986)
  170. ^ Weber, Maximillan. Theory of Social and Economic Organization, Originally published in 1922 in German under the title Wirtschaft und Gesellschaft as cited in Siebers (1993), p. 228
  171. ^ Partridge (2004)
  172. ^ Hammond, Phillip E.; Bromley, David G. (1987). The Future of new religious movements. Macon, GA: Mercer University Press. pp. p.36. ISBN 0-86554-238-4. {{cite book}}: |pages= has extra text (help)CS1 maint: multiple names: authors list (link)
  173. ^ Bromley (2007), p. 156
  174. ^ a b "Elan Vital" in Religious Requirements and Practices of Certain Selected Groups: A Handbook for Chaplains by The Institute for the Study of American Religion (J. Gordon Melton, Project Director - James R. Lewis, Senior Research Associate). 1993 - online edition at Internet Archive, last updated 30 May 2000. The 1993 version
  175. ^ Petersen, William J. Those Curious New Cults in the 80s. New Canaan, Connecticut: Keats Publishing (1982); p. 146., as quoted in "Adherents.com"[2]
  176. ^ Rudin & Rudin (1980), p. 63
  177. ^ Palmer & Keller, Religions of the World, p. 95. 1990 edition quoted in: Adherents.com, entry Divine Light Mission
  178. ^ Schnabel, Tussen stigma en charisma ("Between stigma and charisma"), 1982. Ch. II, p. 32
  179. ^ Melton & Moore (1982), p. 142
  180. ^ Schnabel, Tussen stigma en charisma ("Between stigma and charisma"), 1982. Ch. III, p. 53
  181. ^ a b "Whatever Happened to Guru Maharaj Ji?" in Hinduism Today by Himalayan Academy, USA, ISSN 0896-0801, October 1983. Web copy at hinduismtoday.com
  182. ^ Clarke, Peter B. (ed). The New Evangelists: Recruitment, Method and Aims of New Religious Movements. London, Ethnographics, 1987, ISBN 0905788605, pg. 10 to 14. Quoted in: Adherents.com, entry Divine Light Mission
  183. ^ "Domain tools". Retrieved 2008-10-11.
  184. ^ "The Keys, by Maharaji". The Prem Rawat Foundation. Retrieved 2008-10-10.
  185. ^ Downton (1979), p. 198
  186. ^ Downton (1979), p. 210
  187. ^ Schnabel, Tussen stigma en charisma ("Between stigma and charisma"), 1982. Ch. V, p. 142 The reference texts by Van der Lans quoted by Schnabel in that chapter:
    • Lans, Jan van der. "Religious Experience: An Argument for a multidisciplinary approach" in Annual Review of the Social Sciences of Religion 1, 1977, pp. 133-143.
    • Lans, Jan van der. Volgelingen van de goeroe: Hedendaagse religieuze bewegingen in Nederland. Ambo, Baarn, 1981, ISBN 90-263-0521-4
  188. ^ a b Keim, Tony. "Police block drive-in protest against guru", Courier Mail, Australia, September 4, 2002.
  189. ^ "Blinded by the Light", Good Weekend, Sydney (Australia), August 31, 2002.
  190. ^ "Former Guru on a Different Mission", Rocky Mountain News, January 30, 1998.
  191. ^ "John Barbour, Professor of Religion". St. Olaf College, Northfield, Minnesota. Retrieved 2008-08-21.
  192. ^ Barbour (1994), p. 173

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