Prem Pal Singh Rawat (born 10 December 1957), formerly known as Maharaji, is an Indian international speaker and author. His teachings include a meditation practice he calls "Knowledge",[1] and peace education based on the discovery of personal resources such as inner strength, choice, appreciation and hope.[2]
Prem Rawat is the youngest son of Hans Ram Singh Rawat, an Indian guru and the founder of the Divya Sandesh Parishad, later known as Divine Light Mission (DLM). After his father's death, eight-year-old Prem Rawat assumed his role. At 13, he traveled to the West and took up residence in the United States. When young adults took interest in his message, the movement grew by tens of thousands. Many in the news media were perplexed by his youth and claims of divine status; he was also criticized for a lack of intellectual content in his public discourses,[3][4] and for leading an opulent lifestyle.[5][6]
Prem Rawat's marriage at the age of 16 to a non-Indian severed his relationship with his mother. At that point, the Indian branch of DLM controlled by his mother split from DLM everywhere else; at that point it was established in 55 countries. In the early 1980s, he began to discard references to religion in his speeches and closed the ashrams. The name of the DLM was changed to Elan Vital. Since that time, Prem Rawat has continued to travel extensively, speaking about peace to large and select audiences worldwide. On several occasions he has received recognition for his work and message of peace[citation needed].
In 2001 he established The Prem Rawat Foundation (TPRF) to support his work and humanitarian efforts. Its Peace Education Program is licensed and utilized by correctional facilities and other service organizations around the world.
Prem Rawat in traditional mourning clothes, speaking after the death of his father in July 1966
Prem Pāl Singh Rawat was born in Haridwar, Uttarakhand in northern India, on 10 December 1957, the fourth and youngest son of guruHans Rām Singh Rawat and his second wife, Jagat Janani Mata Shri Rajeshwari Devi. Prem Rawat attended St. Joseph's Academy elementary school in his hometown of Dehra Dun.[7] At the age of four, 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 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 Singh Rawat (known then as Bal Bhagwan Ji, and currently as Satpal Maharaj), were suggested as successors. Before either could be nominated, however, Prem Rawat addressed the crowd of mourners, reminding them that their master was immortal and still among them.[7] In response, his mother, brother and senior disciples accepted Prem Rawat as their Satguru, bowed to his feet and received his blessing.[7] Previously known to his father's followers as Sant Ji, Prem Rawat now assumed the title "Guru Maharaj Ji" and was called "Balyogeshwar" by others (roughly "born saint" or "born lord of Yogis") on account of his youth and spiritual precocity.[7][8][9][10] From that time, Prem Rawat spent his weekends and school holidays traveling as his father had, addressing audiences on the subject of Knowledge and inner peace. Because of his youth, effective control of the DLM was shared by the whole family.[3][11]
During the 1960s, Westerners in India searching for spiritual guidance met DLM members, and some became initiates or premies (from the Hindi prem, meaning "love".) British initiates invited him to visit the West, and in 1969 he sent a Mahatma, a close Indian student, to London on his behalf.[12] In 1970, many of his new Western followers flew to India to see him. They 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.[13][14]
Arriving in the US, Prem Rawat at Los Angeles Airport
1971–1975
In 1971, Prem Rawat traveled to the West against his mother's wishes.[15][16] His first western address was given in June 1971 at Glastonbury Fayre.[17] Author Ron Geaves theorises that "the convergence of Prem Rawat, formerly known as Guru Maharaj Ji, and Glastonbury Fayre in 1971 was a key event in understanding the jigsaw that came to be known as 'New Age' spirituality."[18]
He then went to Los Angeles, New York, Washington, Canada and South Africa. His arrival in the United States was met with some ridicule, as the teen-aged Rawat was seen as too immature to be a religious leader.[3][19] However, he generated great interest among young adults, who were willing to examine his claimed ability to give a direct experience of God.[3] Many were attracted by the sense of joy, peace and commitment shown by Prem Rawat's followers.[20] One witness said that Prem 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."[21] Enthusiastic new members spread the message that the 13-year-old Prem Rawat could reveal God.[22] He returned to India later that year with 300 westerners, stayed in the mission's ashrams.[12]
Prem Rawat started flying lessons when he was 13,[23] and jet training at age 15.[24] In 1972 two Cessna airplanes were obtained for his use.[25][26] Traveling almost constantly, he was reported to have residences in the United Kingdom, the United States, India, and Australia.[25][27]
The 1972 Hans Jayanti, an annual festival celebrating the birthday of Rawat's guru, was attended by over 500,000 people.[28] Six Jumbo jets were chartered by American followers who paid extra so that South Americans could fly from New York to India for free. Other countries made similar arrangements to help the less financially able.[29]
A reporter who attended an event in Boston in August 1973, which drew 9,000 attendees, wrote that Prem Rawat appeared humble and human, and seemed to intentionally undercut the claims of divinity made by followers.[30] Sociologist James Downton said that from his beginnings, Prem Rawat appealed to his followers to give up concepts and beliefs that might impede them from fully experiencing the Knowledge (or life force). This, however, did not prevent them from adopting a fairly rigid set of ideas about his divinity, and projecting millennial preconceptions onto him and the movement.[31]
Followers stressed "love, peace and happiness" in their lives, but public attitudes were often unsympathetic.[32] Sociologist Stephen A. Kent wrote that as a 22-year-old hippie, he found Prem Rawat's message to be banal and poorly delivered, though his companions spoke about it glowingly.[33]
In August 1973 while Prem Rawat was in Detroit to receive an award, he was slapped in the face with a shaving cream pie by Pat Halley, a radical journalist. Prem Rawat said that he did not want his attacker arrested or hurt, but Halley was attacked a few days later and injured.[34][35][36][37] When local members heard of the incident, they notified Prem Rawat, who requested that DLM conduct a full investigation. Two followers were identified as the assailants and the police were immediately notified. The Detroit police declined to initiate extradition proceedings. There was speculation that the lack of action may have been connected with Halley's radical politics.[38]
Prem 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.[39]
A tour of US cities was cut short in early September 1973 when Prem Rawat was hospitalized with an intestinal ulcer. His physician said that his body, weakened by the pace of continual travel, showed the stresses of a middle-aged executive.[40]
The Hans Jayanti of 1973, named "Millennium '73", was held in the HoustonAstrodome. Press releases said that the event would mark the beginning of "a thousand years of peace for people who want peace."[34][41] The main organizers were Prem Rawat's eldest brother Satpal Rawat and activist Rennie Davis, who predicted an attendance of 100,000 or more; the event attracted about 20,000. Although not covered by the national television news, it received extensive coverage in print media and was depicted in the award-winning US documentary "Lord of the Universe".[42] The premies were described as "cheerful, friendly and unruffled... nourished by their faith". To the 400 premie parents who attended, Prem Rawat was "a rehabilitator of prodigal sons and daughters". Some reporters, however, found "a confused jumble of inarticulately expressed ideas."[27][43] The event was called the "youth culture event of the year".[44]
The event's failure to meet expectations hurt the Divine Light Mission and left it heavily in debt, forcing changes within the movement. By 1976, the DLM was able to reduce the debt to $80,000.[45] According to Thomas Pilarzyk, the Millennium economic deficit was partly the result of poor management by the "holy family" (Prem Rawat's mother and three older brothers), and partly the much lower than anticipated attendance.[46]
Because of Prem Rawat's youth, his mother, Mata Ji, and eldest brother, Satpal Rawat, managed the affairs of the worldwide DLM. When Prem Rawat reached sixteen years of age he wanted to take a more active part in guiding the movement. According to the sociologist James V. 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".[12][47] In December 1973, Prem Rawat took administrative control of the Mission's US branch; his mother and Satpal returned to India.[48]
By the end of 1973, the DLM was active in 55 countries.[49] Tens of thousands had been initiated, and several hundred centers and dozens of ashrams were formed. 1973 has been called the "peak of the Mission's success".[8]
Rawat's upscale lifestyle was a source of controversy in the early 1970s.[50] Some media reports said that he "lived more like a king than a Messiah".[19] Critics alleged that his lifestyle was supported by the donations of followers and that the movement appeared to exist only to support his "opulent existence".[6][51] Supporters said there is no conflict between worldly and spiritual riches, and that Rawat did not advise anyone to "abandon the material world", but said it is our attachment to it that is wrong.[52] Press reports listed expensive automobiles such as Rolls-Royces, Mercedes-Benz limousines[27] and sports cars, some of them gifts.[53][54] Rawat said, "I have something far more precious to give them than money and material things—I give peace".[55] "Maharaj Ji's luxuries are gifts from a Western culture whose fruits are watches and Cadillacs", a spokesman said.[52] Some premies said that he did not want the gifts, but that people gave them out of their love for him.[56] 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.[44]
In May 1974, a judge gave Prem Rawat consent to marry without parental permission.[57] His marriage to Marolyn Johnson, a 24-year-old follower from San Diego, California, was celebrated at a non-denominational church in Golden, Colorado.[58] Prem Rawat's mother, Mata Ji, had not been invited.[59]
Prem Rawat's marriage to a non-Indian finally severed his relationship with his mother.[6][48] She retained control of the Indian DLM and appointed Satpal as its leader.[48] Mata Ji said she was removing Prem Rawat as Perfect Master because of his "unspiritual" lifestyle and lack of respect for her wishes.[48][60][61] Rawat retained the support of the Western disciples. Most of the mahatmas either returned to India or were dismissed.[47] Prem Rawat had become wealthy as a result of contributions from his Western devotees, and led the life of an American millionaire. He ran a household for his wife, his brother (Raja Ji) and his sister-in-law (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.[47][62] By early 1974 the number of full-time DLM staff had increased from six to over one thousand.[29]
In November 1974, seeking more privacy for himself, his wife and his entourage following security concerns, Prem Rawat moved to a 4-acre (16,000m2) property in Malibu, California.[63][64] Purchased by the DLM for $400,000, the property served as the DLM's West Coast headquarters.[63][64][65] Controversy around a helipad on the property[66] was resolved by installing emergency water storage for the Los Angeles County Fire Department and limiting the number of permitted flights.[67]
1976–2000
By 1976, most students viewed Prem Rawat primarily as a spiritual teacher, guide and inspiration.[68] In January 1976 Prem Rawat encouraged them to leave the ashrams and discard Indian customs and terminology.[69] He said that the organization had come between his devotees and himself.[70] He decentralized some 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.[69] He described the managerial mentality that had grown 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".[71]
His appearance 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.[72] During 1977, many returned to ashram life, and there was a shift back from secular tendencies towards ritual and messianic beliefs.[69] In 1977 Rawat became a US citizen.[73]
In October 1978, the hillsides surrounding Rawat's Malibu estate were burned by a brushfire.[64] His family and the DLM headquarters subsequently moved to Miami Beach, Florida.[28] The family, which had grown to include four children, returned to Malibu in 1984.[28]
12 October 1981. Prem Rawat speaking at the Royal Albert Hall, London
During the '70s and '80s, the movement attracted substantial adverse publicity.[74] In January 1979 the Los Angeles Times reported that Rawat was maintaining his Malibu following despite a rising mistrust of cults.[64] Bob Mishler and Robert Hand, a former vice president of the movement, complained that money was increasingly diverted to Prem Rawat's personal use, and that the ideals of the group had become impossible to fulfill. The charges found little support and did not affect the progress of the Mission.[3]
In 1980, Rawat removed all the "religious" aspects of the movement and declared he now wanted "no movement whatsoever".[75] The Hindu references and religious parables that had been prominent in his teachings gave way to a focus on the meditation techniques. Once called "Perfect Master", Rawat abandoned his "almost divine status as guru"[3][6] but affirmed his status as a master. Scholars such as Kranenborg and Chryssides describe the departure from divine connotations.[76][77] In 1983 the Divine Light Mission was renamed Elan Vital and Rawat closed the last western ashrams, marking the end of his use of Indian methods for international objectives.[78]
Throughout this period, Rawat toured extensively. In one two-year period he spoke at over 100 programs in 37 international cities, including New York, London, Paris, Kuala Lumpur, Rome, Delhi, Sydney, Tokyo, Caracas and Los Angeles.[75][79]
In 1990 there were said to be 1.2 million followers worldwide, with 50,000 in the United States.[77] The year 1999 saw the commencement of regular satellite broadcasts to North America and other countries.[80]
2001 – present
In 2001, Prem Rawat founded The Prem Rawat Foundation (TPRF),[81] a Public Charitable Organization to support his message, and worldwide humanitarian efforts.
Writing in 2006, professor Ron Geaves, a long-time supporter of Rawat, noted how Elan Vital had explained that the only effective way of reaching out to the over 80 countries where Rawat's message was being promoted was by leased private jet, which Rawat self-piloted, flying around a quarter million miles a year.[12]
A biography of Rawat, Peace is Possible, by Andrea Cagan, was published in 2006 with a foreword by Emilio Colombo, former President of the European Parliament and Prime Minister of Italy.[82] In 2007, Rawat started the Peace Education Program for inmates which, as of 2012, operates in 25 prisons across 10 countries. Michael Gilbert, UTSA associate professor of criminal justice, stated that,"The constructive changes in behavior among participants have been noticed in our local Dominguez prison".[83]
In 2006, Pierre Weil, Rector of UNIPAZ in Florianopolis, Brazil - a campus of an 'International Peace University' non-profit organization - awarded Prem Rawat the honorary title of Ambassador of Peace.[84] In 2009, Prem Rawat was made Ambassador of Peace for the Basilicata region of Italy. In 2010, he spoke at the "Words of Peace for Europe" conference in Brussels, at the invitation of European Parliament Vice-President Gianni Pittella.[85][86]
In 2011, he again spoke at the Brussels conference, "Peace and Prosperity. Founding Values of the European Union."[87] At this conference, he was named ambassador of the Brussels Declaration “Pledge to Peace,” signed at the European Parliament. The Pledge to Peace was inspired by the principles of freedom, equality and solidarity enshrined in the preamble of the Charter of Fundamental Rights of the European Union. The Declaration of Intent encourages signatory governments, organizations, and companies to act independently in the design and development of peace projects.[88]
In 2012, in Malaysia, Prem Rawat was awarded the Asia Pacific Brands Foundation Lifetime Achievement Award, "for his contributions in championing and promoting global peace."[89][90][91][92]
In 2016, Prem Rawat delivered the keynote address at a forum hosted by TPRF and the Tutu Foundation UK at the British Film Institute in London. Government officials and NGO leaders met to explore peace education, reconciliation, alternatives to violence, prison reform and breaking the cycle of crime.[93][third-party source needed]
In March 2021, the Italian Ministry of Justice, Department of Penitentiary Administration, signed a Memorandum of Understanding to implement the Peace Education Program for inmates' rehabilitation.[94] In April 2021, a similar agreement was signed with the South African government to implement this Program throughout the country's correctional centres.[95]
On 17 June 2022, 51 years after he spoke at the Glastonbury Music Festival in June 1971,[96] Prem Rawat received the first “Key of Avalon” award from the Council of Glastonbury, United Kingdom, in recognition of fifty years of working for peace across the world and his services to humanity.[97]
Rawat is mentioned in the Guinness Book of World Records: "The largest audience at a book reading for a single author is 114,704 and was achieved by Prem Rawat (USA), in Lucknow, Uttar Pradesh, India, on 2 April 2023. The author read chapter 3 of his latest book “Hear Yourself” in Hindi to a ticket paying audience. The attempt was held at the Mata Ramabai Ambedkar Maidan in Lucknow." [98][99] Another Guinness world-record: The largest attendance at a lecture is 375,603 and was achieved by Prem Rawat (USA), in Gaya, Bihar, India, on 26 November 2023.[100][101]
The core of Prem Rawat's teaching is that the individual's need for fulfillment can be satisfied by turning within to contact a constant source of peace and joy. Rather than a body of dogma, he emphasizes a direct experience of transcendence that he says is accessible through the meditation techniques he teaches.
A number of scholars have said that Prem Rawat's teachings began in the North Indian Sant Mat or Radhasoami tradition,[3] which dismisses ritual and claims that true religion is a matter of loving and surrendering to God who dwells in the heart.[102][103] Geaves argues that this is not quite correct; referring to Rawat's own statements about his lineage,[104][105] he places Rawat and his father within the tradition established by Totapuri, which also gave rise to the Advait Mat movement.[105] Geaves argues that while the teachings within Totapuri's lineage have similarities with those of the Radhasoami tradition and developed in the same geographical area,[106] they are nevertheless distinct. He adds that Rawat "is unusual in that he does not consider his lineage to be significant and does not perceive his authority as resting in a tradition."[104]
Rawat has been criticized for a lack of intellectual content in his public discourses.[3][4][33]
Prem Rawat states that light, love, wisdom and clarity exist within each individual, and that the meditation techniques which he teaches, and which he learned from his teacher, are a way of accessing them. These techniques are known as the 'Knowledge'. In his public talks he quotes from Hindu, Muslim and Christian scriptures, but he relies on this inner experience for his inspiration and guidance.[107][108][109][6]
Before they receive the "Knowledge", Rawat asks practitioners to promise to give it a fair chance and to stay in touch with him. He also asks that they not reveal the techniques to anyone else, but allow others to prepare to receive the experience for themselves.[110]
Practitioners describe "Knowledge" as internal and highly individual, with no associated social structure, liturgy, ethical practices or articles of faith.[6] According to sociologist Alan E. Aldridge, Prem Rawat says he offers practical ways to achieve spiritual tranquillity that can be used by anyone. Aldridge writes that Rawat originally aspired to bring about world peace, but now he places his attention on helping individuals rather than society.[111]
George Chryssides describes what Prem Rawat terms 'Knowledge' as based on self-understanding and an inner self, identical with the divine.[112]
Bibliography
„Hear Yourself – How to find peace in a noisy world“ Audiobook. HarperAudio, September 2021, ISBN978-0063070776
„Hear Yourself – Inneren Frieden finden in einer lauten Welt“ Piper, 30. Juni 2022, EAN978-3-492-07102-4
„Hear Yourself – How to find peace in a noisy world“ Harper One, 30. September 2021, ISBN978-0-06-307074-5
„Apprendre à s’écouter – Comment trouver la paix dans la bruit du monde“ Hrsg. POINTS, 1. April 2021, ISBN978-2757886670
„Escùchate – Encuentra la pazt en un mondo ruidoso“ Aguilar, 13. Februar 2020, ISBN978-84-03-52166-7
„Impara Ad Ascoltari – Capire se stressi oltre il rumore del mondo“ Rizzoli, 5. Sep. 2020, EAN9788817146494
„Cuando el desierto florece – El libro que hace brotar tu sonorisa interior“ Penguin Random House 31. Juli 2018, ISBN978-8403516205
„Der Papagei, der alles wusste und nichts konnte – Weisheiten, die glücklich machen“ Gütersloher Verlagshaus, 5. März 2018, ISBN978-3579087030
„Peace Is Possible: Thoughts on happiness, success and relationship for a deeper understanding of life“ Penguin, 6. Juni 2019, ISBN978-0-241-38544-9
„Quando il deserto fiorisce – Il libro che farà abbociare il tuo sorriso interior“ Varia, 16. Juli 2019, ISBN978-8817105392
„Splitting The Arrow – Understanding the Business of Life“ Hrsg. BUNYA LLC 2015, ISBN978-4907298012
„The Greatest Truth Of All“ CreateSpace Independent Publishing Platform, 2012, ISBN9781481028875
Mighty River Press published a biography of Prem Rawat in 15 November 2007, written by Andrea Cagan: "Peace Is Possible. The Life and Message of Prem Rawat" ISBN9780978869496
Rawat inherited the first organization he was associated with (Divine Light Mission) from his father. Moving away from the trappings of Indian culture and religion, he later established Elan Vital and Words of Peace International, independent of culture, beliefs and lifestyles, and not bound to the traditions of India. The Prem Rawat Foundation (TPRF) founded in 2001, added more focus to humanitarian efforts.
The Divine Light Mission (Divya Sandesh Parishad; DLM) was an organization founded in 1960 by guruHans Rawat for his following in northern India. During the 1970s, the DLM gained prominence in the West under the leadership of his fourth and youngest son, Prem Rawat. Some scholars noted the influence of the Bhagavad Gita and the Sant Mat tradition, but the western movement was widely seen as a new religious movement, a cult, a charismatic religious sect or an alternative religion.[113] DLM officials said the movement represented a church rather than a religion.[114]
DLM was disbanded when Prem Rawat renounced the trappings of Indian culture and religion, making his teachings independent of culture, beliefs and lifestyles.[115] The DLM in the United States changed its name to Elan Vital in 1983, by filing an entity name change.[116] Elan Vital became the name shared by several organizations supporting the work of Rawat. Independent Elan Vital organizations in several countries engaged in raising funds, organising speaking engagements by Rawat and in some cases broadcast his public addresses. Currently, Elan Vital is no longer connected to its originally Hindu or Sikh religious background. Elan Vital, Inc. in the U.S. is registered as a 501(c)(3) non-profit organization. It has been labelled a "church" in reference to its tax status.[117] Its 2005 articles of incorporation described its purpose as performing "religious, charitable and educational activities". The Elan Vital website states that Elan Vital ceased operations in 2010, and has been succeeded by new entities such as Words of Peace International, Inc.[118]
The Prem Rawat Foundation and others
In 2001, Prem Rawat founded The Prem Rawat Foundation (TPRF),[81] a Public Charitable Organization for the production and distribution of materials promoting his message, and also for funding worldwide humanitarian efforts. TPRF has provided food, water and medical help to war-torn and impoverished areas.[119]
The Peace Education Program (PEP), founded by TPRF, is a media-based educational program that helps participants explore the possibility of personal peace, and to discover personal resources – tools for living such as inner strength, choice, appreciation and hope. The program, not only successful in some educational institutions, had by 2012 also been adopted by 28 prisons in 10 countries including the United States, South Africa, India, Spain, Ireland, the U.K. and Australia.[120] The voluntary program takes inmates onto a unique route of rehabilitation involving self-discovery, and hopes of a fulfilled life, within or without the prison walls.[2]
Reception
Media
From Prem Rawat's first travels in the West, he and his followers attracted media attention. In an interview in Der Spiegel in 1973, Prem Rawat said, "I have lost confidence in newspapers. I talk with them [about this] and the next day something completely different is printed."[121] In 1973, the Divine Light Mission's 50-member public relations team concluded that Prem Rawat's credibility had been compromised by his youth, his physical appearance, and the Rolls-Royce, as well as the Detroit "pieing" incident and an allegation of smuggling (which was never prosecuted). The head of the team said that they needed to get the public to look past these factors to judge Prem Rawat's credibility.[122]
Rawat commented on criticism during an interview on a Taiwan News channel in June 2014,[123] "So far I'm concerned, my focus in life is not to appease critics, but is to bring the message of peace to people. ... When you've been doing what I have been doing for 5 decades plus, yes you're gonna get critics. ... People said, "He's going to fade away." Well, how about fifty-two years. And I'm still doing strong, because it is about my conviction. And my conviction is "peace is possible". And I will do everything that I must do, because it's important to me that people find that peace in their life."[124]
Biographer Andrea Cagan described Rawat as a man who loves life and is focused "on spreading the message of peace."[82]
In 2014, independent filmmaker Cynthia Fitzpatrick produced Inside Peace, a documentary about several inmates who had participated in TPRF's Peace Education Program while incarcerated at Dominguez State Prison, Texas. Premiering in 2015 in the United States and the United Kingdom to a positive critical response, Inside Peace received several awards. PBS aired the film across the United States in 2018.[125][126]
In 2019, Penguin Random House published Prem Rawat’s book, Peace Is Possible - Thoughts on happiness, success and relationships for a deeper understanding of life.[127] In 2020, Penguin Random House also released Prem Rawat’s book, Escúchate, the Spanish-language edition of Hear Yourself.[128] The English version was released by Harper-Collins on 14 September 2021.[129]
J. Gordon Melton said Prem Rawat's personal charisma was one of the reasons for the rapid spread of his message among members of the 1960s counterculture.[132]
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 described 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.[133]
By the early 1980s Meredith McGuire, a professor of sociology and anthropology, saw a process of formalization (transition of charismatic to rational management), resulting from Rawat's desire to consolidate his power and authority over the movement in the United States.[134]
Around the same time, Paul Schnabel, a sociologist, 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.[4]
Lucy DuPertuis, a sociologist and one-time 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.[135]
David G. Bromley described 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.[136] When describing the difficulty of charismatic leaders in proving to be above normal human failings such as not to suffer ill health or indulge in worldly pursuits, he used Rawat's marriage as an example.[137]
Stephen J. Hunt described Prem Rawat's major focus as being on stillness, peace and contentment within the individual, with his 'Knowledge' consisting of the techniques to obtain these.[138] According to Hunt, 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.[139]
Ron Geaves, a professor in various fields of religion and long-time adherent of Rawat, wrote 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.[12] According to Geaves Rawat, rather than considering himself a charismatic leader, deemphasizes the sealing of the master disciple relationship, and focuses on correct practice and staying in touch through participation or listening.[140][141]
Following
Estimates of the number of Prem Rawat's adherents have varied widely over time. Petersen stated that Rawat claimed 7 million disciples worldwide in 1973, with 60,000 in the US.[142] Rudin & Rudin gave a worldwide following of 6 million in 1974, of which 50,000 were in the US. 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 US.[143]Spencer J. Palmer and Roger R. Keller published a general DLM membership of 1.2 million worldwide, with 50,000 in the US, in 1990 and 1997.[144]
James V. Downton, who studied Prem Rawat's followers for five years in the 70s, said "these young people had a spiritual experience which deeply affected them and changed the course of their lives. It was an experience which moved many to tears of joy, for they had found the answer they had been seeking".[145] 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 "the only thing he (Rawat) wants is to see people living happily and harmoniously together".[146] Downton concluded that the students had changed in a positive way, "more peaceful, loving, confident and appreciative of life".[147]
Paul Schnabel referenced professor in the psychology of religion Van der Lans saying that among his Western students, Rawat appeared to stimulate an uncritical attitude, which gave them an opportunity to project their fantasies of divinity onto his person. According to Schnabel, 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, what is lost is the difference between the guru's person and that which the guru symbolizes—resulting in what was described as limitless personality worship.[148] Stephen Hunt wrote that 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.[6]
Knowledge is a term used by Shri Hans Ji Maharaj to denote a formulation of four specific techniques that were imparted in a process of initiation. The term continues to be used by two of Shri Hans Ji Maharaj's sons, Satpal Rawat and Prem Rawat.
Hans Rām Singh Rawat, called Shrī Hans Jī Mahārāj and by various other honorifics, was an Indian religious leader.
The Divine Light Mission was an organization founded in 1960 by guru Hans Ji Maharaj for his following in northern India. During the 1970s, the DLM gained prominence in the West under the leadership of his fourth and youngest son. Some scholars noted the influence of the Bhagavad Gita and the Radha Soami tradition, a.k.a. Sant Mat movement, but the western movement was widely seen as a new religious movement, a cult, a charismatic religious sect or an alternative religion. DLM officials said the movement represented a church rather than a religion.
Ron Geaves is a British scholar of religious studies who was professor of the comparative study of religion at Liverpool Hope University in England, retiring in December 2013. He was formerly Programme Leader and Chair in religious studies at the University of Chester in England (2001-2007) and Head of Department at the University of Chichester (1999-2001). He was chair of the Muslims in Britain Research Network (2007-2010) and instrumental in the creation of BRAIS, remaining on their advisory board.
Contemporary Sant Mat Movements, mostly among the Radha Soami tradition, are esoteric philosophy movements active in the United States, Europe, Australia, Latin America, and especially India. These movements assert that Sant Mat shares a lineage with Sikhism and contains elements of thought found in Hinduism, such as karma and reincarnation. They further assert that Sant Mat also contains elements found in Sufism and has inspired and influenced a number of religious groups and organizations. They refer to this spiritual path as the "Science of the Soul" or 'Sant Mat', meaning 'teachings of the saints'. More recently it has been described as "The Way of Life" or "Living the Life of Soul". It incorporates a practical yoga system known as Surat Shabd Yoga.
The core of Prem Rawat's teaching is that the individual’s need for fulfillment can be satisfied by turning within to contact a constant source of peace and joy. Rather than a body of dogma, he emphasizes a direct experience of transcendence, which he claims is accessible through the four techniques of meditation which he teaches. He calls these techniques "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."
Radha Soami is a spiritual tradition or faith founded by Shiv Dayal Singh in 1861 on Basant Panchami Day in Agra, India.
Elan Vital is the name shared by several organizations that support the work of Prem Rawat, a spiritual leader also known by the title "Maharaji". Independent Elan Vital organizations in several countries raise funds, organize speaking engagements by Prem Rawat and in some cases broadcast his public addresses.
Born Shri Beli Ram Ji, Shri Swami Swarupanand Ji Maharaj, was an Indian Guru of Shri Paramhans Advait Mat lineage. He is also known as "Shri Nangli Niwasi Bhagwaan Ji", as "Hari Har Baba", as "Sadhgurudev Ji" and as "Second Guru". Born in the village of Teri in Kohat district, India, he was initiated into the sanyasas in the early 1900s in Teri by Shri Paramhans Swami Advaitanand Ji, who named him Shri Swami Swarupanand Ji. During Swami Advaitanand ji's life, Swami Swarupanand ji created an order of sanyasis in northern India and founded several centers with the purpose of disseminating his master's teachings.
Sant Mat was a spiritual movement on the Indian subcontinent during the 13th–17th centuries CE. The name literally means "teachings of sants", i.e. mystic Hindu saints. Through association and seeking truth by following sants and their teachings, a movement was formed. Theologically, the teachings are distinguished by inward, loving devotion by the individual soul (atma) to the Divine Principal God (Parmatma). Socially, they are mostly ascetics except few householders. Sant Mat is not to be confused with the 19th-century Radha Soami, also known as contemporary "Sant Mat movement".
Lord of the Universe is a 1974 American documentary film about Prem Rawat at an event in November 1973 at the Houston Astrodome called "Millennium '73". Lord of the Universe was first broadcast on PBS on February 2, 1974, and released in VHS format on November 1, 1991. The documentary chronicles Maharaj Ji, his followers and anti-Vietnam War activist Rennie Davis who was a spokesperson of the Divine Light Mission at the time. A counterpoint is presented by Davis' Chicago Seven co-defendant Abbie Hoffman, who appears as a commentator. It includes interviews with several individuals, including followers, ex-followers, a mahatma, a born-again Christian, and a follower of Hare Krishna.
This list is of topics related to Prem Rawat (Maharaji).
Advait Mat or Paramhans Advait Mat is a cluster of panths in northern India. It was founded by Shri Swami Advaitanand Ji Maharaj (1846–1919) who is also known as Paramhans Dyal Ji Maharaj. He declared Swami Swarupanand Ji Maharaj as his spiritual successor. Swami Swarupanand Ji Maharaj founded more than 300 ashrams with the purpose of disseminating his master's teachings. Swami Swarupanand Ji Maharaj had initiated more than thousand of his disciples into the sanyas. Many of his disciples went on to establish spiritual institutions to spread the same knowledge.
Who is Guru Maharaj Ji?, published in 1973 by Bantam Books is a non-fiction book about Guru Maharaj Ji, now known as Prem Rawat. Edited by Charles Cameron, the book claims to be an "authentic authorized story", and was written when Maharaj Ji was aged 15. The initial printing was of 125,000 copies. A Spanish-language edition was also published in 1975, as Quién es Guru Maharaj Ji.
Sacred Journeys: The Conversion of Young Americans to Divine Light Mission is a sociological book about the adherents of the Divine Light Mission in the 1970s. In the work, author James V. Downton, Jr. analyzes a sample group of young Americans, and their conversion process to the ideals of the Divine Light Mission and their relationship with Guru Maharaj Ji, currently known as Prem Rawat.
Millennium '73 was a three-day festival held on November 8–10, 1973 at the Astrodome in Houston, Texas, United States, by the Divine Light Mission (DLM). It featured Prem Rawat, then known as Guru Maharaj Ji, a 15-year-old guru and the leader of a fast-growing new religious movement. Organizers billed the festival as the most significant event in human history which would usher in a thousand years of peace.
Bibliography of Prem Rawat and related organizations lists bibliographical material regarding Prem Rawat and organizations like Divine Light Mission, Elan Vital and the Prem Rawat Foundation.
Satpal Maharaj is an Indian spiritual guru turned politician. He is a national executive member of the BJP. Currently, he serves as the tourism, cultural, and irrigation minister in the cabinet of the Government of Uttarakhand. He is the founder of Manav Utthan Sewa Samiti.
Guru Maharaj Ji, born Mohammed Ajirobatan Ibrahim on December 20, 1947, is a Nigerian spiritual leader. He lives in Ibadan. He has declared himself to be a Living Perfect Master, Guru Maharaj Ji, and is also called the "Black Jesus". He says that he has power over all illnesses and all problems affecting humanity.
1 2 3 4 5 6 7 Hunt, Stephen J. Alternative Religions: A Sociological Introduction (2003), pp. 116–7, Ashgate Publishing, Ltd. ISBN0-7546-3410-8 "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."
↑ 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), ISBN0-86554-095-0 pages 303-308
1 2 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, ISBN0-520-03472-4, pp. 52-72.
↑ EastWest Journal "An Expressway over Bliss Mountain" by Phil Levy P 29
↑ Downton, James V. (1979). Sacred journeys: the conversion of young Americans to Division Light Mission. New York: Columbia University Press. ISBN0-231-04198-5.
↑ 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."
↑ "Guru Maharaj Ji becomes a citizen of the U.S." Rocky Mountain News, Wednesday, 19 October 1977, Denver, Colorado, U.S.A.
↑ Leeming, David Adams; Wood Madden, Kathryn; Marlan, Stanton (September 2009). Encyclopedia of Psychology and Religion. Springer. p.274. ISBN9780387718019.
1 2 Björkqvist, K (1990): "World-rejection, world-affirmation, and goal displacement: some aspects of change in three new religious movements of Hindu origin." In N. Holm (ed.), Encounter with India: studies in neohinduism (pp. 79-99) - Turku, Finland. Åbo Akademi University Press
↑ 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.
↑ Drury, Michael, The Dictionary of the Esoteric: 3000 Entries on the Mystical and Occult Traditions, pp.75-6, (2002), Sterling Publishing Company, ISBN1-84293-108-3 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
↑ Chryssides, George D. Historical Dictionary of New Religious Movements pp.210-1, Scarecrow Press (2001) ISBN0-8108-4095-2 "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."
↑ Aldridge, Alan — Religion in the Contemporary World (2007) — p.59
↑ Chryssides, George D. Historical Dictionary of New Religious Movements, pp. 210-1, Scarecrow Press (2001) ISBN0-8108-4095-2 "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."
↑ "Miami's startled elite wish the guru, in short, a pleasant stay", By Barry Bearak, Knight-Ridder Service, 30 July 1977. INDEPENDENT PRESS TELEGRAM (Long Beach, CA) A-11 "ACCORDING to Anctil and mission president Bill Patterson, they represent a church rather than a religion."
↑ Melton, Gordon, Encyclopedia of American Religions 7th edition. Thomson (2003) p.2328 ISBN0-7876-6384-0 "In the early 1980s, Maharaj Ji moved to disband the Divine Light Mission and he personally renounced the trappings of Indian culture and religion, disbanding the mission, he founded Elan Vital, an organization to support his future role as teacher." ... Maharaji had made every attempt to abandon the traditional Indian religious trappings in which the techniques originated and to make his presentation acceptable to all the various cultural settings in which followers live. He sees his teachings as independent of culture, religion, beliefs, or lifestyles, and regularly addresses audiences in places as culturally diverse as India, Japan, Taiwan, the Ivory Coast, Slovenia, Mauritius and Venezuela, as well as North America, Europe and the South Pacific.
↑ Rawat, Prem (2019). Peace Is Possible - Thoughts on happiness, success and relationships for a deeper understanding of life. United Kingdom: Penguin Life. ISBN9780241385449.
↑ Rawat, Prem (2020). Escúchate. Spain: Penguin Random House. ISBN9788403521919.
↑ Partridge, Christopher H. (2004). New religions: a guide: new religious movements, sects and alternative spiritualities. Oxford [Oxfordshire]: Oxford University Press. ISBN0-19-522042-0.
↑ Pilarzyk, Thomas. "The Origin, Development, and Decline of a Youth Culture Religion: An Application of Sectarianization Theory", Review of Religious Research, Vol. 20, No. 1. (Autumn, 1978), pp. 23-43.
↑ McGuire, Meredith B. Religion: the Social Context. Belmont California: Wadsworth Publishing, fifth edition, 2002, ISBN0-534-54126-7, Ch. 5 "The Dynamics of Religious Collectivities", section "How Religious Collectivities Develop and Change", sub-section "Organizational Transformations", p. 175 – first edition of this book was 1981, ISBN0-534-00951-4
↑ Dupertuis, Lucy, "How People Recognize Charisma: The Case of Darshan in Radhasoami and Divine Light Mission", University of Guam, Sociological Analysis 1986, 47, 2.111-124
↑ Bromley, David G. (2007). Teaching New Religious Movements (Aar Teaching Religious Studies Series). An American Academy of Religion Book. p.156. ISBN978-0-19-517729-9.
↑ Hammond, Phillip E.; Bromley, David G. (1987). The Future of new religious movements. Macon, GA: Mercer University Press. p.36. ISBN0-86554-238-4.
↑ Stephen J. Hunt Alternative Religions: A Sociological Introduction (2003), pp. 116–7, Ashgate Publishing, Ltd. ISBN0-7546-3410-8
↑ Hunt, Stephen J. Alternative Religions: A Sociological Introduction (2003), pp. 116–7, Ashgate Publishing, Ltd. ISBN0-7546-3410-8
↑ Cagan, Andrea (2007). Peace is Possible: The Life and Message of Prem Rawat. Mighty River. pp.115–116. ISBN978-0-978869-49-6.
↑ 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
↑ Petersen, William J. Those Curious New Cults in the 80s. New Canaan, Connecticut: Keats Publishing (1982); p. 146., as quoted in "Adherents.com"[usurped]
↑ Downton, James V., Sacred Journeys: The conversion of young Americans to Divine Light Mission, (1979) Columbia University Press. ISBN0-231-04198-5 "Encounters with God" Page 156
↑ Schnabel, Tussen stigma en charisma ("Between stigma and charisma"), 1982. Ch. V, p. 142Archived 26 July 2008 at the Wayback Machine 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, ISBN90-263-0521-4
Aagaard, Johannes (1980). "Who Is Who in Guruism?". Update: A Quarterly Journal on New Religious Movements. Vol.IV, no.3. Dialogcentret. Archived from the original on 6 December 2008. Retrieved 7 July 2008.
Barbour, John D. (1994). Versions of deconversion: autobiography and the loss of faith. Charlottesville: University Press of Virginia. ISBN978-0-8139-1546-3.
Björkqvist, K (1990): "World-rejection, world-affirmation, and goal displacement: some aspects of change in three new religions movements of Hindu origin." In Holm, Nils G. (1990). Encounter with India: studies in neohinduism. Religionsvetenskapliga skrifter, nr 20. Åbo: Åbo akademi. pp.79–99. ISBN978-951-649-731-3.
Bowker, John (Ed.), The Oxford Dictionary of World Religions, Oxford University Press, New York (1997) ISBN0-19-213965-7
Bromley, David; New Ecumenical Research Association (Unification Theological Seminary); Phillip E. Hammond (1987). The Future of new religious movements. Macon Ga.: Mercer University Press. ISBN978-0-86554-237-2.
Bromley, David G. (2007). Teaching New Religious Movements (Aar Teaching Religious Studies Series). An American Academy of Religion Book. p.156. ISBN978-0-19-517729-9.
Cagan, Andrea (2007). Peace is Possible, The Life and Message of Prem Rawat. Mighty River. ISBN978-0-9788694-9-6.
Clarke, Peter B.; King's College (University of London). Dept. for the History and Philosophy of Religion. (1987). The New evangelists: recruitment methods & aims of new religious movements. London: Ethnographica. ISBN978-0-905788-60-9.
DUO staff (2000). "Hans Jayanti". New Delhi: Divine United Organization: 24–37.{{cite journal}}: Cite journal requires |journal= (help)
DuPertuis, Lucy (1986). "How People Recognize Charisma: The Case of Darshan in Radhasoami and Divine Light Mission". Sociological Analysis. 47 (2). Oxford University Press: 111–124. doi:10.2307/3711456. ISSN0038-0210. JSTOR3711456.
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), ISBN0-684-18863-5 (Vol III)
Geaves, Ron (March 2004). "From Divine Light Mission to Elan Vital and Beyond: An Exploration of Change and Adaptation". Nova Religio. 7 (3): 45–62. doi:10.1525/nr.2004.7.3.45.
Geaves, Ron (2006b). "From Guru Maharaj Ji to Prem Rawat: Paradigm Shifts over the Period of 40 Years as a 'Master'". In: Gallagher, Eugene V.; Ashcraft, W. Michael (eds.) (2006). Introduction to New and Alternative Religions in America. Vol.4. Westport CT: Greenwood Press. pp.63–84. ISBN0-275-98712-4.{{cite book}}: |first2= has generic name (help)
Geaves, Ron. "From Totapuri to Maharaji: Reflections on a Lineage (Parampara)" in Indian Religions: Renaissance and Revival, ed. Anna King. London: Equinox, 2007
Geaves, Ron. "Forget Transmitted Memory: The De-traditionalised 'Religion' of Prem Rawat" in Journal of Contemporary Religion, Vol. 24/1, 2009
Hadden, Jeffrey K. and Elliot III, Eugene M., Divine Light Mission/Elan Vital in Melton, J. Gordon.; Martin. Baumann (2002). Religions of the world: a comprehensive encyclopedia of beliefs and practices. Santa Barbara, Calif.: ABC-CLIO. ISBN978-1-57607-223-3.
Hinnells, John R. (1997). The Penguin dictionary of religions. Penguin reference books. London, England; New York, N.Y., U.S.A.: Penguin Books. ISBN978-0-14-051261-8.
Hunt, Stephen (2003). Alternative religions: a sociological introduction. Aldershot, Hampshire, England; Burlington, VT: Ashgate. ISBN978-0-7546-3409-6.
Jeremy, Kathleen (February 1974), "Jet Set God", Pageant, pp.30–34, Volume 20, number 20
(in Dutch)Kranenborg, Reender Dr. (1982) Oosterse Geloofsbewegingen in het Westen ("Eastern faith movements in the West") (Dutch language) ISBN90-210-4965-1
(in Dutch) Kranenborg, Reender, Neohindoeïstische bewegingen in Nederland: een encyclopedisch overzicht, Kampen Kok cop. (2002)
(in Dutch) Lammers, Jos. "Het concern van Guru Maharaj ji: Vijf jaar zakenman in dienst van de verlichting" in Haagse Post 68/7, 1981-02-14, pp.48–53.
Lans, Jan van der and Dr. Frans Derks, "Premies Versus Sannyasins" in Update: A Quarterly Journal on New Religious Movements, X/2 (June 1986)
(in Dutch) Lans, Jan van der Dr. Volgelingen van de goeroe: Hedendaagse religieuze bewegingen in Nederland (Dutch language), Ambo, Baarn, 1981 ISBN90-263-0521-4
Lee, Raymond; Susan Ellen Ackerman (1997). Sacred tensions: modernity and religious transformation in Malaysia. Columbia S.C.: University of South Carolina Press. ISBN978-1-57003-167-0.
Leech, Kenneth. (2001). Soul friend: spiritual direction in the modern world. Harrisburg, PA: Morehouse Pub. ISBN978-0-8192-1888-9.
Levine, Richard (14 March 1974). "When The Lord of All The Universe Played Houston: Many are called but few show up". Rolling Stone. pp.36–50. Also in Kahn, Ashley; George-Warren, Holly; Dahl, Shawn, eds. (1998). Rolling Stone: The Seventies. Boston: Little, Brown and Co. ISBN978-0-316-75914-4.
Levine, Saul V. in Galanter, Marc (1989). Cults and New Religious Movements: A Report of the American Psychiatric Association. American Psychiatric Pub., Inc. ISBN0-89042-212-5.
Lewis, James; NetLibrary, Inc. (1998a). Cults in America a reference handbook. Santa Barbara Calif.: ABC-CLIO. ISBN978-0-585-05843-6.
Lipner, Julius J. (1994). Hindus: their religious beliefs and practices. Library of religious beliefs and practices. London; New York: Routledge. ISBN978-0-415-05181-1.
Lippy, Charles H. (2002). Pluralism comes of age: American religious culture in the twentieth century. Armonk, N.Y.: M.E. Sharpe. ISBN978-0-7656-0151-3.
Pilarzyk, Thomas (1978). "The Origin, Development, and Decline of a Youth Culture Religion: An Application of Sectarianization Theory". Review of Religious Research. 20 (1). Religious Research Association, Inc.: 23–43. doi:10.2307/3509939. ISSN0034-673X. JSTOR3509939.
Pryor, William, The Survival of the Coolest: A Darwin's Death Defying Journey into the Interior of Addiction (2004), Clear Press, ISBN1-904555-13-6
Rawat, Prem and Wolf, Burt. Inner Journey: A spirited conversation about self-discovery (DVD). ISBN0-9740627-0-7
Rawat, Prem, Maharaji at Griffith University (2004) ISBN0-9740627-2-3
(in Dutch)Schnabel, Paul. Tussen stigma en charisma: nieuwe religieuze bewegingen en geestelijke volksgezondheid ("Between stigma and charisma: new religious movements and mental health"). Erasmus University Rotterdam, Faculty of Medicine, PhD thesis, 1982. Deventer, Van Loghum Slaterus, ISBN90-6001-746-3. Available online at DBNL
Schomer, Karine; W.H. McLeod (1987). The Sants: studies in a devotional tradition of India (1sted.). Berkeley Calif.; Delhi: Berkeley Religious Studies Series;;Motilal Banarsidass. ISBN978-0-961220-80-8.
Siebers, Tobin (1993). Religion and the authority of the past. Ann Arbor: University of Michigan Press. ISBN978-0-472-10489-5.
The Prem Rawat Foundation presents: Maharaji at Sanders Theatre, Harvard University (2005) ISBN0-9740627-3-1
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