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This page is the archives of the Prem Rawat proposal pages. Parties can use these proposals if they wish.

Proposal 1

This discussion has been closed. Please do not modify it.
The following discussion has been closed. Please do not modify it.

This page is for proposals related to the Wikipedia:Mediation Cabal/Cases/2008-04-20 Prem Rawat. User should:

  • Add their proposed wording to a new section
  • Not sign their section with the standard ~~~~
  • Not comment on other sections, this will be done at the discussion page
  • Not change the wording of proposals, they should add a new proposal with the changed wording

Proposal 0

(current version)

The 1972 Hans Jayanti, a festival celebrating Rawat's father's birthday,[1] attracted a reported total of 500,000 attendees, including 2500 members from the U.S. [2] Rawat returned to India from the U.S. on November 7 1972, to attend. Cash, gems, and wristwatches worth a reported total of US$27,000 to $80,000 were not properly declared to customs, leading to accusations of smuggling.[3] Rawat was not able to leave India due to the investigation until he posted $13,300 bond in June 1973. Charges were never filed and the government later apologized.[4][5]

Proposal 1

Rawat returned to India from the U.S. on November 7 1972, together with 350 American disciples in one of seven Jumbo jets that were leased to bring thousands of Western followers to a visit to India.[6] When clearing customs, a suitcase containing cash, traveler checks, a necklace, and wristwatches worth an estimated total of US$27,000 to $80,000 (later assessed to be £13,600) was not properly declared, and was inpounded. An investigation was started by Indian customs officials. [7] The director of the movement's public relations division said that the money was to be used to support the local travel and food expenses of the visitors,[6], and lawyers representing the Divine Light Mission reported that one of the travelers, forgot to declare the currency and valuables, and that the goods seized did not belong to Rawat.[8]He was forced to post a $13,300 bond in June 1973 to enable him to resume traveling and attend a planned English-American tour, while the investigation was ongoing.[9] Charges were never filed and the government later apologized.[10] [11]

Proposal 2

The 1972 Hans Jayanti, a festival celebrating Rawat's father's birthday,[12] attracted a reported total of 500,000 attendees, including 2500 members from the U.S. who chartered seven jumbo jets for the trip and stayed a month at the DLM's Indian ashrams.[13] Rawat returned to India from the U.S. on November 7 1972, on one of the chartered jets. A suitcase, containing cash, traveler checks, a necklace, and wristwatches[14] worth an estimated total of US$27,000 to $80,000, was not properly declared and was impounded by customs. A DLM spokesman said that the money did not belong to Rawat, but had been deposited in the "Divine Bank" by followers in order to pay for local travel and food.[14] Mata Ji said her son was "cursing" her for convincing him to return to India for the festival, and she said customs officials had humiliated her son and the Indian press had given his visit the worst possible coverage.[15] The investigation, which continued into the summer of 1973, was discussed in Parliament and Prime Minister Indira Gandhi was reported to have taken a personal interest in the case.[16] Rawat, whose passport had been confiscated, posted a $13,300 bond in order to leave the country for a planned English-American tour in June 1973. Charges were never filed and the government later apologized.[17]

Proposal 3

The 1972 Hans Jayanti, a festival celebrating Rawat's father's birthday,[18] attracted a reported total of 500,000 attendees, including 2,500 members from the U.S. who chartered seven jumbo jets for the trip and stayed a month at the DLM's Indian ashrams.[19] Rawat returned to India from the U.S. on November 7 1972, on one of the chartered jets. A suitcase, containing cash, traveler checks, a necklace, and wristwatches[14] worth an estimated total of US$27,000 to $80,000, was not properly declared and was impounded by customs. A spokesman for the mission said that the money was to be used to support the local travel and food expenses of the visitors,[6], and lawyers representing the DLM reported that one of the travelers forgot to declare the currency and valuables, and that the goods seized did not belong to Rawat.[14] Mata Ji said customs officials had humiliated her son and the Indian press had given his visit the worst possible coverage.[20] The investigation, which continued into the summer of 1973, was discussed in Parliament.[21] Rawat, whose passport had been confiscated, posted a $13,300 bond in order to leave the country for a planned English-American tour in June 1973. Charges were eventually dropped with apologies from the government.[22] [23]

Proposal 4

The 1972 Hans Jayanti, a festival celebrating Rawat's father's birthday,[24] attracted a reported total of 500,000 attendees, including 2500 members from the U.S. who chartered seven jumbo jets for the trip and stayed a month at the DLM's Indian ashrams.[25] Rawat returned to India from the U.S. on November 7 1972, on one of the chartered jets. A suitcase, containing cash, traveler checks, diamond rings, a pearl necklace, and wristwatches[26][14] worth an estimated total of US$27,000 to $80,000, was not properly declared and was impounded by customs. A DLM spokesman said that the money did not belong to Rawat, but had been deposited in the "Divine Bank" by followers in order to pay for local travel and food.[14] Secretaries took responsibility for the valuables and for failing to declare them.[27][14] Mata Ji said that customs officials had humiliated her son and the Indian press had given his visit the worst possible coverage, and that her son was "cursing" her for convincing him to attend.[28] The investigation, which continued into the summer of 1973, was discussed in the Indian Parliament and Prime Minister Indira Gandhi was reported to have taken a personal interest in the case.[29] The government asked diplomats to investigate DLM finances in the U.S., U.K. and other countries looking for violations of laws governing foreign assets held by Indian nationals.[30] Rawat, who had surrendered his passport in 1972, posted a $13,300 bond in order to leave the country for a planned English-American tour in June 1973. Charges were never filed and the government later apologized.[31] [32]

Proposal 5

The 1972 Hans Jayanti, a festival celebrating Rawat's father's birthday,[33] attracted a reported total of 500,000 attendees, including 2,500 members from the U.S. who traveled on seven chartered jumbo jets and stayed a month at the DLM's Indian ashrams.[34] Rawat returned to India from the U.S. on November 7 1972, on one of the chartered jets. A suitcase, containing cash, traveler's checks, diamond rings, a pearl necklace, and wristwatches[35][14] worth an estimated total of US$27,000 to $80,000, was not properly declared and was impounded by customs. A DLM spokesman said that the money did not belong to Rawat, but had been deposited in a "Divine Bank" by 3,000 followers in order to pay for local travel and food, while the jewelery and watches were gifts for Rawat, his family and mahatmas. [14] Two secretaries took responsibility for the valuables and for failing to declare them.[36][14] Mata Ji said that customs officials had humiliated her son and the Indian press had given his visit the worst possible coverage, and that her son was "cursing" her for convincing him to attend the celebration.[37] The investigation, which continued into the summer of 1973, was discussed in the Indian Parliament and Prime Minister Indira Gandhi was reported to have taken a personal interest in the case.[38] Diplomatic missions in several countries, including the U.S. and the U.K, were asked to investigate in relation to restrictions governing capital assets and bank accounts held by Indian nationals abroad.[39] Rawat, who had surrendered his passport at the time, posted a $13,300 bond in order to leave the country for a planned English-American tour in June 1973. Charges were eventually dropped with apologies from the government.[40] [41]

Proposal 6

Tightened version based on Proposal #5, reducing WP:UNDUE concerns expressed.

The 1972 Hans Jayanti, a festival celebrating Rawat's father's birthday,[42] attracted a reported total of 500,000 attendees, including 2,500 members from the U.S. who traveled on seven chartered jumbo jets and stayed a month at the DLM's Indian ashrams.[43] Rawat returned to India from the U.S. on November 7 1972, on one of the chartered jets. A suitcase, containing valuables and cash worth an estimated total of US$27,000 to $80,000, was not properly declared and was impounded by customs.[44][14] A DLM spokesman said that the money did not belong to Rawat, but had been deposited by 3,000 followers in order to pay for local travel and food, and that other valuables where gifts for Rawat, his family and mahatmas. [14]. Two secretaries stated that they failed to declare them while going through customs.[36][14] Mata Ji said that customs officials had humiliated her son and the Indian press had given his visit the worst possible coverage.[45] The investigation was discussed in the Indian Parliament and Prime Minister Indira Gandhi was reported to have taken a personal interest in the case.[46] Rawat had to post bond in order to leave the country for a planned English-American tour in June 1973. Charges were never filed,[47] and the government issued an apology.[48]

Proposal 7

The 1972 Hans Jayanti, a festival celebrating Rawat's father's birthday,[49] attracted a reported total of 500,000 attendees, including 2,500 members from the U.S. who traveled on several chartered jumbo jets and stayed a month at the DLM's Indian ashrams.[50] Rawat returned to India from the U.S. on November 7 1972, on one of the chartered jets. A suitcase, containing cash, traveler's checks, and various jewelery[51][14] worth an estimated total of US$27,000 to $80,000 was not properly declared and was impounded by customs. A DLM spokesman said that the money did not belong to Rawat and had been deposited in a "Divine Bank" by 3,000 followers in order to pay for local travel and food, while the jewelery and watches were gifts for Rawat, his family, and mahatmas. [14] Two secretaries took responsibility for the valuables and for failing to declare them.[36][14] Mata Ji said that customs officials had humiliated her son and the Indian press had given his visit the worst possible coverage.[52] The investigation, which continued into the summer of 1973, was discussed in the Indian Parliament and Prime Minister Indira Gandhi was reported to have taken a personal interest in the case.[53] Diplomatic missions in several countries, including the U.S. and the U.K, were asked to investigate capital assets and bank accounts held by Indian nationals abroad.[54] Rawat, who had surrendered his passport at the time, posted a $13,300 bond in order to leave the country for a planned English-American tour in June 1973. Charges were eventually dropped, with apologies from the Indian government.[55] [56]

Proposal 8

The 1972 Hans Jayanti, a festival celebrating Rawat's father's birthday,[57] attracted a reported total of 500,000 attendees, including 2,500 members from the U.S. who traveled on several chartered jumbo jets and stayed a month at the DLM's Indian ashrams.[58] Rawat came to India on November 7 1972, on one of the chartered jets. A suitcase, containing cash, traveler's cheques, and various jewelery[59][14] worth an estimated total of US$27,000 to $80,000 was not properly declared and was impounded by customs.[60] A DLM spokesman said that the money did not belong to Rawat and had been deposited in a "Divine Bank" by 3,000 followers in order to pay for local travel and food, while the jewelery and watches were gifts for Rawat, his family, and mahatmas.[14] Two secretaries took responsibility for the valuables and for failing to declare them.[59][14] Mata Ji, Rawat's mother, said that customs officials had humiliated her son and the Indian press had given his visit the worst possible coverage.[61] The investigation was discussed in the Indian Parliament and Prime Minister Indira Gandhi was reported to have taken a personal interest in the case.[62] A $13,300 bond was posted in order for Rawat to be able to leave the country for a planned English-American tour in June 1973. Charges were dropped (or: never filed[63]), with apologies from the Indian government.[64]

Proposal 9

The 1972 Hans Jayanti, a festival celebrating Rawat's father's birthday,[33] attracted a reported total of 500,000 attendees, including 2,500 members from the U.S. who traveled on seven chartered jumbo jets and stayed a month at the DLM's Indian ashrams.[34] Rawat returned to India from the U.S. on November 7, 1972, on one of the chartered jets. A suitcase, containing cash, traveler's checks, diamond rings, a pearl necklace, and wristwatches[35][14] worth an estimated total of US$27,000 to $80,000, was not properly declared and was impounded by customs. A DLM spokesman said that the money did not belong to Rawat, but had been deposited in a "Divine Bank" by 3,000 followers in order to pay for local travel and food, while the jewelery and watches were gifts for Rawat, his family and mahatmas. [14] Two secretaries took responsibility for the valuables and for failing to declare them.[36][14] Mata Ji said that customs officials had humiliated her son and the Indian press had given his visit the worst possible coverage, and that her son was "cursing" her for convincing him to attend the celebration.[37] The investigation, which continued into the summer of 1973, was discussed in the Indian Parliament and Prime Minister Indira Gandhi was reported to have taken a personal interest in the case.[38] Diplomatic missions in several countries, including the U.S. and the U.K, were asked to investigate in relation to restrictions governing capital assets and bank accounts held by Indian nationals abroad.[39] A $13,300 bond was posted in order for Rawat to be able to leave the country for a planned English-American tour in June 1973. Charges were eventually dropped with apologies from the government.[40] [41]"

Proposal 10

Basically Proposal 6 with some typographical corrections and tweaks.

The 1972 Hans Jayanti, a festival celebrating Rawat's father's birthday,[65] reportedly was attended by 500,000 people, including 2,500 who flew to India from the U.S. on seven chartered jumbo jets, and stayed for a month in the DLM's Indian ashrams.[66] Rawat arrived back in India on one of the chartered jets on 7 November. A suitcase containing valuables and cash whose worth was estimated at between US$27,000 and $80,000 was not properly declared, and was impounded by customs.[67][14] A DLM spokesman said that the money did not belong to Rawat, but had been deposited by 3,000 followers in order to pay for local travel and food, and that other valuables were gifts for Rawat, his family and mahatmas.[14] Two secretaries stated that they failed to declare them while going through customs.[36][14] Prem Rawat's mother said that Indian customs officials had humiliated her son, and the Indian press had given his visit the worst possible coverage.[68] The investigation was raised in the Indian Parliament, and Prime Minister Indira Gandhi was reported to have taken a personal interest.[69] Rawat was forced to post a bond in order to leave the country for an English-American tour planned for June 1973. Charges were never filed,[70] and the government issued an apology.[71]

Proposal 11

The 1972 Hans Jayanti, a festival celebrating Rawat's father's birthday,[42] was attended by 500,000 people, including 2,500 who flew to India from the U.S. on seven chartered jumbo jets, and stayed for a month in the DLM's Indian ashrams.[43] Rawat arrived back in India on one of the chartered jets on 7 November. A suitcase containing valuables and cash whose worth was estimated at between US$27,000 and $80,000 was not properly declared, and was impounded by customs.[44][14] A DLM spokesman said that the money did not belong to Rawat, but had been deposited by 3,000 followers in order to pay for local travel and food, and that other valuables were gifts for Rawat, his family and mahatmas.[14] Two secretaries stated that they failed to declare them while going through customs but no charges were laid.[36][14][47] The investigation was raised in the Indian Parliament, and Prime Minister Indira Gandhi was reported to have taken a personal interest.[46] Rawat was forced to post a bond in order to leave the country for an English-American tour planned for June 1973. Prem Rawat's mother said that Indian customs officials had humiliated her son, and the Indian press had given his visit the worst possible coverage [45]. The Indian government later issued an apology to Rawat[48]

Proposal 12

The 1972 Hans Jayanti, a festival celebrating Rawat's father's birthday,[42] was attended by 500,000 people. Rawat, then aged 14, arrived back in India on 7 November, on one of seven jets chartered to bring 2,500 followers from the U.S. A suitcase, containing cash, jewelry, and wristwatches[35][14] worth an estimated total of US$27,000 to $80,000, was not properly declared and was impounded by customs. A DLM spokesman said that the money did not belong to Rawat, but had been deposited by 3,000 followers to pay for expenses, and that other valuables were gifts.[14] Two secretaries took responsibility for the valuables and for failing to declare them.[36][14] An international financial investigation was discussed in the Indian Parliament, and Prime Minister Indira Gandhi was reported to have taken a personal interest.[46] Rawat had to post a $13,300 bond in order to leave the country for an English-American tour planned for June 1973. Mata Ji said that customs officials had humiliated her son, that the Indian press had given his visit the worst possible coverage, and that her son was angry with her for convincing him to attend. Charges were never filed, and the Indian government later issued an apology.[48]

Proposal 13

The 1972 Hans Jayanti, a festival celebrating Rawat's father's birthday,[72] was attended by 500,000 people. Rawat, then aged 14, arrived back in India on 7 November, together with 2,500 followers from the U.S in seven chartered Jumbo jets.[73] A suitcase containing cash, jewelry, and wristwatches worth an estimated total of US$27,000 to $80,000, was not properly declared and was impounded by customs.[74][14] A DLM spokesman said that the money did not belong to Rawat, but had been deposited by 3,000 followers to pay for expenses, and that other valuables were gifts.[14] One secretary took responsibility for the valuables and another for failing to declare them.[36][14] An investigation by Indian diplomatic missions in several countries, about the wealth of the mission abroad was discussed in the Indian Parliament, and Prime Minister Indira Gandhi was reported to have taken a personal interest.[75] Rawat had to post a $13,300 bond in order to leave the country for an English-American tour planned for June 1973. Mata Ji said that customs officials had humiliated her son, that the Indian press had given his visit the worst possible coverage, and that her son was angry with her for convincing him to attend.[76] Charges were never filed,[77] and the Indian government later issued an apology.[78]

Proposal 14

The 1972 Hans Jayanti, a festival celebrating Rawat's father's birthday,[72] was held in India and attended by 500,000 people. Rawat, then aged 14, arrived in India on 7 November, together with 2,500 followers from the U.S in seven chartered Jumbo jets.[73] A suitcase containing cash, jewelry, and wristwatches worth an estimated total of US$27,000 to $80,000 was not properly declared and was impounded by customs.[74][14] A DLM spokesman said that the money did not belong to Rawat, but had been deposited by 3,000 followers to pay for expenses, and that other valuables were gifts.[14] One secretary took responsibility for the valuables and another for failing to declare them.[36][14] In the Indian Parliament, an investigation was suggested into the wealth of the mission abroad, and Prime Minister Indira Gandhi was reported to have taken a personal interest.[75] Rawat had to post a $13,300 bond in order to leave the country for a tour of England and America planned for June 1973. Mata Ji said that customs officials had humiliated her son, that the Indian press had given his visit the worst possible coverage, and that her son was angry with her for convincing him to attend.[76] Charges were never filed,[77] and the Indian government later issued an apology.[78]

Proposal 15

The 1972 Hans Jayanti, a festival celebrating Rawat's father's birthday,[79] was attended by over 500,000 people. Rawat, then aged 14, arrived back in India on 7 November, together with 2,500 followers from the U.S in seven chartered Jumbo jets.[80] A suitcase, containing cash, jewelry, and wristwatches worth an estimated total of US$27,000 to $80,000, was not properly declared and was impounded by customs.[81][14] A DLM spokesman said that the money did not belong to Rawat, but had been deposited by 3,000 followers to pay for expenses, and that other valuables were gifts.[14] One secretary accepted responsibility for the valuables and another for failing to declare them.[36][14] The finances of Rawat and the DLM at home and abroad were investigated by the Indian government through the summer of 1974. Prime Minister Gandhi took a personal interest in the case, which was discussed in parliament.[82] Rawat had to post a $13,300 bond in order to leave the country for a tour of England and America planned for June 1973. Mata Ji said that customs officials had humiliated her son, that the Indian press had given his visit the worst possible coverage, and that her son was angry with her for convincing him to attend.[83] Charges were never filed,[84] and the Indian government later issued an apology.[85]

Proposal 16

Some tweaks, per talk, based on Proposal #13
The 1972 Hans Jayanti, a festival celebrating Rawat's father's birthday,[86] was attended by over 500,000 people. Rawat, then aged 14, arrived back in India on 7 November, together with 2,500 followers from the U.S in seven chartered Jumbo jets.[87] A suitcase containing cash, jewelry and wristwatches worth an estimated total of US$27,000 to $80,000 was not properly declared, and was impounded by customs.[88][14] A DLM spokesman said that the money did not belong to Rawat, but had been deposited by 3,000 followers to pay for expenses, and that the other valuables were gifts.[14] One secretary accepted responsibility for the valuables and another for failing to declare them.[36][14] The finances of Rawat and the DLM at home and abroad were investigated by the Indian government, and Indira Gandhi took a personal interest in the case which was discussed in parliament.[89] Rawat had to post a $13,300 bond in order to leave the country in June of 1973. Mata Ji said that customs officials had humiliated her son, that the Indian press had given his visit the worst possible coverage, and that her son was angry with her for convincing him to attend.[90] Charges were never filed,[91] and the Indian government later issued an apology.[92]

References

References
  1. ^ Marc Galanter. Cults: Faith, Healing and Coercion p.20
  2. ^ "Guru's Pupil Slates Talk", SYRACUSE POST-STANDARD Feb. 3,1973. p. 3
  3. ^ "Young Guru Castigated As Smuggler By Critics", UPI, FLAYGROUND DAILY NEWS, November 20, 1972
  4. ^ "Boy Guru Suspected of Smuggling", AP, Sat., Oakland Tribune, Aug. 25, 1973
  5. ^ Current Biography Yearbook by H.W. Wilson Company, 1974, p. 256
  6. ^ a b c India investigates guru's finances, The Times, November 29, 1972
  7. ^ "Young Guru Castigated As Smuggler By Critics", UPI, FLAYGROUND DAILY NEWS, November 20, 1972
  8. ^ The New York Times, India still studying goods confiscated from youthful guru", July 18, 1973.
  9. ^ "Boy Guru Suspected of Smuggling", AP, Sat., Oakland Tribune, Aug. 25, 1973
  10. ^ Current Biography Yearbook, H.W. Wilson Company, 1974
  11. ^ Downton, 1979: 187-8.
    First, there was the claim by the Indian government that Guru Maharaj Ji and his family had smuggled jewels and large sums of money into the country, a charge which was eventually dropped with the apologies from the government.
  12. ^ Marc Galanter. Cults: Faith, Healing and Coercion p.20
  13. ^ "Guru's Pupil Slates Talk", SYRACUSE POST-STANDARD Feb. 3,1973. p. 3
  14. ^ a b c d e f g h i j k l m n o p q r s t u v w x y z aa ab ac ad ae "India still studying goods confiscated from youthful guru." New York Times, July 18, 1973 Cite error: The named reference "NYT19730718" was defined multiple times with different content (see the help page).
  15. ^ "Some feel the youth is fraud", Sun., Dec. 10, 1972 INDEPENDENT, PRESS-TELEGRAM A-27
  16. ^ "Boy Guru Suspected of Smuggling", AP, Sat., Oakland Tribune, Aug. 25, 1973
  17. ^ Current Biography Yearbook by H.W. Wilson Company, 1974, p. 256
  18. ^ Marc Galanter. Cults: Faith, Healing and Coercion p.20
  19. ^ "Guru's Pupil Slates Talk", SYRACUSE POST-STANDARD Feb. 3,1973. p. 3
  20. ^ "Some feel the youth is fraud", Sun., Dec. 10, 1972 INDEPENDENT, PRESS-TELEGRAM A-27
  21. ^ "Boy Guru Suspected of Smuggling", AP, Sat., Oakland Tribune, Aug. 25, 1973
  22. ^ Current Biography Yearbook, H.W. Wilson Company, 1974
  23. ^ Downton, 1979: 187-8.
    First, there was the claim by the Indian government that Guru Maharaj Ji and his family had smuggled jewels and large sums of money into the country, a charge which was eventually dropped with the apologies from the government.
  24. ^ Marc Galanter. Cults: Faith, Healing and Coercion p.20
  25. ^ "Guru's Pupil Slates Talk", SYRACUSE POST-STANDARD Feb. 3,1973. p. 3
  26. ^ "Gifts for a guru". AP, THE STARS AND STRIPES November 15, 1972. p.4
  27. ^ "Gifts for a guru". AP, THE STARS AND STRIPES November 15, 1972. p.4
  28. ^ "Some feel the youth is fraud", Sun., Dec. 10, 1972 INDEPENDENT, PRESS-TELEGRAM A-27
  29. ^ "Boy Guru Suspected of Smuggling", AP, Sat., Oakland Tribune, Aug. 25, 1973
  30. ^ "Gifts for a guru". AP, THE STARS AND STRIPES November 15, 1972. p.4
  31. ^ Current Biography Yearbook, H.W. Wilson Company, 1974
  32. ^ Downton, 1979: 187-8.
    First, there was the claim by the Indian government that Guru Maharaj Ji and his family had smuggled jewels and large sums of money into the country, a charge which was eventually dropped with the apologies from the government.
  33. ^ Marc Galanter. Cults: Faith, Healing and Coercion p.20
  34. ^ "Guru's Pupil Slates Talk", SYRACUSE POST-STANDARD Feb. 3,1973. p. 3
  35. ^ "Gifts for a guru". AP, THE STARS AND STRIPES November 15, 1972. p.4
  36. ^ a b c d e f g "Gifts for a guru". AP, THE STARS AND STRIPES November 15, 1972. p.4
  37. ^ "Some feel the youth is fraud", Sun., Dec. 10, 1972 INDEPENDENT, PRESS-TELEGRAM A-27
  38. ^ "Boy Guru Suspected of Smuggling", AP, Sat., Oakland Tribune, Aug. 25, 1973
  39. ^ "Gifts for a guru". AP, THE STARS AND STRIPES November 15, 1972. p.4
  40. ^ Current Biography Yearbook, H.W. Wilson Company, 1974
  41. ^ Downton, 1979: 187-8.
    First, there was the claim by the Indian government that Guru Maharaj Ji and his family had smuggled jewels and large sums of money into the country, a charge which was eventually dropped with the apologies from the government.
  42. ^ Marc Galanter. Cults: Faith, Healing and Coercion p.20
  43. ^ "Guru's Pupil Slates Talk", SYRACUSE POST-STANDARD Feb. 3,1973. p. 3
  44. ^ "Gifts for a guru". AP, THE STARS AND STRIPES November 15, 1972. p.4
  45. ^ "Some feel the youth is fraud", Sun., Dec. 10, 1972 INDEPENDENT, PRESS-TELEGRAM A-27
  46. ^ "Boy Guru Suspected of Smuggling", AP, Sat., Oakland Tribune, Aug. 25, 1973
  47. ^ Current Biography Yearbook by H.W. Wilson Company, 1974
  48. ^ Downton, 1979: 187-8.
    First, there was the claim by the Indian government that Guru Maharaj Ji and his family had smuggled jewels and large sums of money into the country, a charge which was eventually dropped, with the apologies from the government.
  49. ^ Marc Galanter. Cults: Faith, Healing and Coercion p.20
  50. ^ "Guru's Pupil Slates Talk", SYRACUSE POST-STANDARD Feb. 3,1973. p. 3
  51. ^ "Gifts for a guru". AP, THE STARS AND STRIPES November 15, 1972. p.4
  52. ^ "Some feel the youth is fraud", Sun., Dec. 10, 1972 INDEPENDENT, PRESS-TELEGRAM A-27
  53. ^ "Boy Guru Suspected of Smuggling", AP, Sat., Oakland Tribune, Aug. 25, 1973
  54. ^ "Gifts for a guru". AP, THE STARS AND STRIPES November 15, 1972. p.4
  55. ^ Current Biography Yearbook, H.W. Wilson Company, 1974
  56. ^ Downton, 1979: 187-8.
    First, there was the claim by the Indian government that Guru Maharaj Ji and his family had smuggled jewels and large sums of money into the country, a charge which was eventually dropped with the apologies from the government.
  57. ^ Galanter, Marc. Cults: Faith, Healing and Coercion. Oxford University Press, 1999 (second edition), ISBN 0195123697, p. 20
  58. ^ "Guru's Pupil Slates Talk" in Syracuse Post-Standard. February 3 1973, p. 3
  59. ^ a b "Gifts for a guru" in Stars and Stripes. November 15 1972, p. 4
  60. ^ "Young Guru Castigated As Smuggler By Critics" in Playground Daily News. November 20 1972
  61. ^ "Some feel the youth is fraud" in Press-Telegram. December 10 1972, A-27
  62. ^ "Boy Guru Suspected of Smuggling" in Oakland Tribune. August 25 1973
  63. ^ Current Biography Yearbook by H.W. Wilson Company. 1974, p. 256
  64. ^ Downton, 1979: 187-8.
    First, there was the claim by the Indian government that Guru Maharaj Ji and his family had smuggled jewels and large sums of money into the country, a charge which was eventually dropped with the apologies from the government.
  65. ^ Marc Galanter. Cults: Faith, Healing and Coercion p.20
  66. ^ "Guru's Pupil Slates Talk", SYRACUSE POST-STANDARD Feb. 3,1973. p. 3
  67. ^ "Gifts for a guru". AP, THE STARS AND STRIPES November 15, 1972. p.4
  68. ^ "Some feel the youth is fraud", Sun., Dec. 10, 1972 INDEPENDENT, PRESS-TELEGRAM A-27
  69. ^ "Boy Guru Suspected of Smuggling", AP, Sat., Oakland Tribune, Aug. 25, 1973
  70. ^ Current Biography Yearbook by H.W. Wilson Company, 1974
  71. ^ Downton, 1979: 187-8.
    First, there was the claim by the Indian government that Guru Maharaj Ji and his family had smuggled jewels and large sums of money into the country, a charge which was eventually dropped with the apologies from the government.
  72. ^ Marc Galanter. Cults: Faith, Healing and Coercion p.20
  73. ^ "Guru's Pupil Slates Talk", SYRACUSE POST-STANDARD Feb. 3,1973. p. 3
  74. ^ "Gifts for a guru". AP, THE STARS AND STRIPES November 15, 1972. p.4
  75. ^ "Boy Guru Suspected of Smuggling", AP, Sat., Oakland Tribune, Aug. 25, 1973
  76. ^ "Some feel the youth is fraud", Sun., Dec. 10, 1972 INDEPENDENT, PRESS-TELEGRAM A-27
  77. ^ Current Biography Yearbook by H.W. Wilson Company, 1974
  78. ^ Downton, 1979: 187-8.
    First, there was the claim by the Indian government that Guru Maharaj Ji and his family had smuggled jewels and large sums of money into the country, a charge which was eventually dropped with the apologies from the government.
  79. ^ Marc Galanter. Cults: Faith, Healing and Coercion p.20
  80. ^ "Guru's Pupil Slates Talk", SYRACUSE POST-STANDARD Feb. 3,1973. p. 3
  81. ^ "Gifts for a guru". AP, THE STARS AND STRIPES November 15, 1972. p.4
  82. ^ "Boy Guru Suspected of Smuggling", AP, Sat., Oakland Tribune, Aug. 25, 1973
  83. ^ "Some feel the youth is fraud", Sun., Dec. 10, 1972 INDEPENDENT, PRESS-TELEGRAM A-27
  84. ^ Current Biography Yearbook by H.W. Wilson Company, 1974
  85. ^ Downton, 1979: 187-8.
    First, there was the claim by the Indian government that Guru Maharaj Ji and his family had smuggled jewels and large sums of money into the country, a charge which was eventually dropped with the apologies from the government.
  86. ^ Marc Galanter. Cults: Faith, Healing and Coercion p.20
  87. ^ "Guru's Pupil Slates Talk", SYRACUSE POST-STANDARD Feb. 3,1973. p. 3
  88. ^ "Gifts for a guru". AP, THE STARS AND STRIPES November 15, 1972. p.4
  89. ^ "Boy Guru Suspected of Smuggling", AP, Sat., Oakland Tribune, Aug. 25, 1973
  90. ^ "Some feel the youth is fraud", Sun., Dec. 10, 1972 INDEPENDENT, PRESS-TELEGRAM A-27
  91. ^ Current Biography Yearbook by H.W. Wilson Company, 1974
  92. ^ Downton, 1979: 187-8.
    First, there was the claim by the Indian government that Guru Maharaj Ji and his family had smuggled jewels and large sums of money into the country, a charge which was eventually dropped with the apologies from the government.

Proposal 2

This discussion has been closed. Please do not modify it.
The following discussion has been closed. Please do not modify it.

This page is for proposals related to the Wikipedia:Mediation Cabal/Cases/2008-04-20 Prem Rawat. User should:

  • Add their proposed wording to a new section
  • Not sign their section with the standard ~~~~
  • Not comment on other sections, this will be done at the discussion page
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Proposal 0

(current version)

In 1982, 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 stated that Rawat's charisma was in a certain sense routinized (inherited) charisma, but that this was hardly a factor for how he was perceived by his Western following. There, his charisma was primarily the result of careful staging supported by a whole organization.[1]

Ron Geaves, a Professor of Religion at Liverpool Hope University in England who is one of the earliest Western students of Prem Rawat,[2] writes that Prem Rawat himself has stated that he does not consider himself to be a charismatic figure, preferring to refer to his teachings and the efficacy of the practice of the four techniques on the individual as the basis of his authority.[3]

Proposal 1

Several scholars have discussed the Weberian aspects of charismatic authority as it relates to Prem Rawat.

Melton refers to Rawat's personal charisma, as one of the reasons for the rapidly spreading of his message among members of the 1960's counterculture.[4] 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 stated that Rawat's charisma was in a certain sense routinized (inherited) charisma, but that this was hardly a factor for how he was perceived by his Western following; there, his charisma was primarily the result of careful staging supported by a whole organization.[1] Lucy Dupertuis, chair of the department of sociology at the University of Guam,[5] describes Rawat's role as Master as emerging from both theological and experiential aspects, and as not being the sole focus or generator of charisma; he also observed that charisma was not an impediment for some devotees to discover that they have learned the "experience of God" on their own and drift away, not in in disillusionment but in fulfillment.[6]

David G. Bromley describes the difficulty of a charismatic leader in proving to be above normal human failings such as not suffer ill health or indulge in worldly pursuits, and 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. [7] Bromley describes Prem Rawat and other founders of new religions, as being held in awe by their early followers, who ascribed to them extraordinary powers 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 relaying solely on individual personality.[8] Pylarzyc observed 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. [9]

Ron Geaves, a professor of religion and one of the earliest Western students of Prem Rawat,[10] 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 of his authority.[11]Hunt, describes Rawat's charisma in a similar manner, observing that 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.[12]

Proposal 2

Several scholars have discussed the Weberian aspects of charismatic authority as it relates to Prem Rawat.

Melton refers to Rawat's personal charisma as one of the reasons for the rapid spread of his message among members of the 1960's counterculture.[4] 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 stated that Rawat's charisma was in a certain sense routinized (inherited) charisma, but that this was hardly a factor for how he was perceived by his Western following; there, his charisma was primarily the result of careful staging supported by a whole organization.[1] Lucy Dupertuis, chair of the department of sociology at the University of Guam,[13] describes Rawat's role as a Master as emerging from both theological and experiential aspects, and as not being the sole focus or generator of charisma; she also observed that 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.[14]

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.[7] Bromley describes Prem Rawat and other founders of new religions as being held in awe by their early followers, who ascribed 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.[8] Pylarzyc observed 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.[15]

Ron Geaves, a professor of religion and one of the earliest Western students of Prem Rawat,[16] 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.[17] Hunt describes Rawat's charisma in a similar manner, observing that 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.[12]

Proposal 3

===Charisma and leadership===

Several scholars refer to Max Weber's classification of authority when describing Rawat as a charismatic leader. 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."[18]

Melton refers to Rawat's personal charisma as one of the reasons for the rapid spread of his message among members of the 1960's counterculture.[4] 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; there, his charisma was primarily the result of careful staging supported by a whole organization.[1] Meredith McGuire sees formalization resulting from Rawat's desire to consolidate his power and authority over the movement in the United States.[19] 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.[20]

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.[7] 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.[8]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.[21]

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.[12] Ron Geaves, a professor of religion and one of the earliest Western students of Prem Rawat,[22] states that Rawat is not a renunciate, and 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.[23]

Proposal 4

===Charisma and leadership===

Several scholars referred to Max Weber's classification of authority when describing Rawat as a charismatic leader.[19][1][24] This type of leadership, in Weber's words, is "resting 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."[18] In Rawat's case, the factor "exemplary character" is seen as irrelevant: Schnabel characterized Rawat as materialistic, pampered and intellectually unremarkable compared to Osho, but no less charismatic;[1] according to Geaves, "Rawat is not a renunciate" and "he has gone to great lengths to assert his humanity and deconstruct the hagiography that has developed around his life."[25]

As for routinization, that is, in Weber's sociological analysis, the compound of factors with which charismatic authority can be consolidated and which ultimately leads to a more formalized or bureaucratic type of leadership: Schnabel remarks that although Rawat's charisma was partly routinized as it resulted from a heriditary succession, this type of routinization played a negligible role for his Western followers.[1] McGuire sees multiple elements of formalization resulting from Rawat's desire to consolidate his power and authority over the movement in the United States.[19] In 2006 Geaves writes that Rawat could only be defined as charismatic in the sense of charisma having an antagonistic relationship with tradition.[25]

[...]

Proposal 5

Lucy DuPertuis, a sociologist, describes Rawat's role as a Master as emerging from three interrelated phenomena: traditional or theological definitions of Satguru, adherants' 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..[26]

Proposal 6

===Charisma and leadership===

Several scholars have referred to Max Weber's classification of authority when describing Rawat as a charismatic leader..[19][1][24] This type of leadership, in Weber's words, is "resting 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."[18] In Rawat's case, the factor "exemplary character" is seen as irrelevant by Schnabel who characterized Rawat as materialistic, pampered and intellectually unremarkable compared to Osho, but no less charismatic [1]. Geaves states that "Rawat is not a renunciate" and "he has gone to great lengths to assert his humanity and deconstruct the hagiography that has developed around his life." Geaves also asserts that in a Weberian context Rawat could only be defined as charismatic in the sense of charisma having an antagonistic relationship with tradition.[25] 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.[1]

Bromley refers to 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. [7] 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.[8]

Dupertuis, working from the statement that “in Weber's formulations, charisma clearly appears in the eyes of the beholders” concluded that Rawat's role as a Master emerged from both theological and experiential aspects, and was not the sole focus or generator of charisma. Dupertuis also observed that 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 fulfilment”.[27] Pilarzyk, observed that the distribution of power and authority in the DLM was both officially and symbolically based on what Pilarzyk termed the “somewhat ambiguous charismatic appeal of guru Maharaj Ji”. Pilarzyk considered that “the development of the DLM in America had substantiated Wallis' contention that cults are inherently fragile social institutions which are constrained from effective institutionalization by internal factors”.[28] McGuire, referencing Pilarzyk, and noting Weber, saw multiple elements of formalization resulting from Rawat's desire to consolidate his power and authority over the movement in the United States[29]

Proposal 7

===Charisma and leadership===

Several scholars refer to Max Weber's classification of authority when describing Rawat as a charismatic leader.[19][1][24] 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."[18]

Melton refers to Rawat's personal charisma as one of the reasons for the rapid spread of his message among members of the 1960's counterculture.[4] 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; there, his charisma was primarily the result of careful staging supported by a whole organization.[1] Meredith McGuire sees formalization resulting from Rawat's desire to consolidate his power and authority over the movement in the United States.[19] 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.[30]

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.[7] 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.[8]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.[31]

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.[12] Ron Geaves, a professor of religion and one of the earliest Western students of Prem Rawat,[32] states that Rawat is not a renunciate, and 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.[23]

  • Edited to add reference information

References

Content of reused stray footnotes:

References
  1. ^ a b c d e f g h i j k l m Schnabel, Tussen stigma en charisma ("Between stigma and charisma"), 1982. Ch. IV, C:
    (p. 99:) [...] persoonlijke kwaliteiten alleen [zijn] onvoldoende [...] voor de erkenning van het charismatisch leiderschap. [...] de verwende materialistische en intellectueel weinig opmerkelijke Maharaj Ji.
    (p. 101-102:) Tegelijkertijd betekent dit echter [dat] charismatisch leiderschap als zodanig tot op zekere hoogte ensceneerbaar is. Maharaj Ji is daar een voorbeeld van. In zekere zin gaat het hier om geroutiniseerd charisma (erfopvolging), maar voor de volgelingen in Amerika en Europa geldt dat toch nauwelijks: zij waren bereid in juist hem te geloven en er was rond Maharaj Ji een hele organisatie die dat geloof voedde en versterkte.
      [...] personal qualities alone are insufficient for the recognition of the charismatic leadership. [...] the pampered materialistic and intellectually quite unremarkable Maharaj Ji.
    At the same time, this means however that charismatic leadership, as such, can be staged to a certain degree. Maharaj Ji is an example of this. Certainly, Maharaj Ji's leadership can be seen as routinized charisma (hereditary succession), but for the followers in America and Europe this is hardly significant: they were prepared to have faith specifically in him and Maharaj Ji was embedded in a whole organisation that fed and reinforced that faith.
  2. ^ Cagan, Andrea, Peace Is Possible: The Life and Message of Prem Rawat, pp.109, Mighty River Press (2007), ISBN 978-0978869496
  3. ^ 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
  4. ^ a b c d Partridge, Christopher H. (2004). New religions: a guide: new religious movements, sects and alternative spiritualities. Oxford [Oxfordshire]: Oxford University Press. ISBN 0-19-522042-0.
  5. ^ DuPertuis, Lucy, Cross-Cultural Teaching of Sociology, Teaching Sociology, Vol. 14, No. 3 (Jul., 1986), pp. 152-156
  6. ^ 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
  7. ^ a b c d e 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)
  8. ^ a b c d e Bromley, David G. (2007). Teaching New Religious Movements (Aar Teaching Religious Studies Series). An American Academy of Religion Book. pp. p.156. ISBN 0-19-517729-0. {{cite book}}: |pages= has extra text (help)
  9. ^ 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.
  10. ^ Cagan, Andrea, Peace Is Possible: The Life and Message of Prem Rawat, pp.109, Mighty River Press (2007), ISBN 978-0978869496
  11. ^ Geaves, Ron, Globalization, charisma, innovation, and tradition: An exploration of the transformations in the organisational vehicles for the transmission of the teachings of Prem Rawat (Maharaji), 2006, Journal of Alternative Spiritualities and New Age Studies, 2 44-62
  12. ^ a b c d Hunt, Stephen J. Alternative Religions: A Sociological Introduction (2003), pp. 116–7, Ashgate Publishing, Ltd. ISBN 0-7546-3410-8
  13. ^ DuPertuis, Lucy, Cross-Cultural Teaching of Sociology, Teaching Sociology, Vol. 14, No. 3 (Jul., 1986), pp. 152-156
  14. ^ 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
  15. ^ 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.
  16. ^ Cagan, Andrea, Peace Is Possible: The Life and Message of Prem Rawat, pp.109, Mighty River Press (2007), ISBN 978-0978869496
  17. ^ 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
  18. ^ a b c d Weber, Maximillan. Theory of Social and Economic Organization, Originally published in 1922 in German under the title Wirtschaft und Gesellschaft as cited in Siebers, Tobin (1993). Religion and the authority of the past. Ann Arbor, Mich: University of Michigan Press. pp. p.228. ISBN 0-472-08259-0. {{cite book}}: |pages= has extra text (help)
  19. ^ a b c d e f McGuire, Meredith B. Religion: the Social Context. Belmont California : Wadsworth Publishing, fifth edition, 2002, ISBN 0-534-54126-7, 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, ISBN 0-534-00951-4
  20. ^ 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
  21. ^ 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.
  22. ^ Cagan, Andrea, Peace Is Possible: The Life and Message of Prem Rawat, pp.109, Mighty River Press (2007), ISBN 978-0978869496
  23. ^ a b 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. "Online version at the "Alternative Spiritualities and New Age Studies Association" website" (PDF). Retrieved 2008-06-14.
  24. ^ a b c DuPertuis, Lucy. "How People Recognize Charisma: The Case of Darshan in Radhasoami and Divine Light Mission" in Sociological Analysis: A Journal in the Sociology of Religion. Chicago: Association for the Sociology of Religion, ISSN 0038-0210, 1986, Vol. 47, No. 2, pp. 111-124. At JSTORWeb version at rickross.com
  25. ^ a b c 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 Parameter error in {{ISBN}}: checksum, pp. 44-62. Web copy at asanas.org.uk
  26. ^ 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
  27. ^ 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
  28. ^ 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.
  29. ^ McGuire, Meredith B. "Religion: the Social Context" fifth edition (2002) ISBN 0-534-54126-7 Chapter. 5 "The dynamics of religious collectivities", section “How Religious Collectivities Develop and Change’’, sub-section "Organizational Transformations" page 175 "As Weber pointed out, the long-term impact of a movement hinges on transformation of bases of authority and leadership from a charismatic mode to either traditional or legal-traditional rational structures. When a movement becomes established, there is a strong tendency for the organization to calcify around the memory of the early dynamism; its own tradition becomes the rationalization for why things should be done in a certain way. Early stages of a movement organization involve simple structures such as the charismatic leader and followers or leader, core followers, and other followers. The transition to legal-rational structures is typically accompanied by the elaboration and standardization of procedures, the emergence of specialized statuses and roles, and the formalizing of communication among members. The early years of the Divine Light Mission (DLM) in the United States were characterized by rapidly growing, loosely affiliated local ashrams (i.e., groups of devotees, usually living communally), united mainly by the devotion to the ambiguous charismatic figure of Guru Maharaj Ji. As the DLM became increasingly structured and centralized, leadership and power focused in the Denver headquarters. The guru's desire to consolidate his power and authority over the movement in the United States resulted in greater formalization: rules and regulation for ashram living, standards for recruited "candidates", and pressure toward certifying movements teachers. " (Thomas Pilarzyk ‘’The origin, development, and decline of a youth culture religion: An application of the sectarianization theory’’ in Review of Religious Research 20,
  30. ^ 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
  31. ^ 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.
  32. ^ Cagan, Andrea, Peace Is Possible: The Life and Message of Prem Rawat, pp.109, Mighty River Press (2007), ISBN 978-0978869496

Proposal 3

This discussion has been closed. Please do not modify it.
The following discussion has been closed. Please do not modify it.

This page is for proposals related to the Wikipedia:Mediation Cabal/Cases/2008-04-20 Prem Rawat. User should:

  • Add their proposed wording to a new section
  • Not sign their section with the standard ~~~~
  • Not comment on other sections, this will be done at the discussion page
  • Not change the wording of proposals, they should add a new proposal with the changed wording.

The 1973 Hans Jayanti festival was held at the Astrodome in Houston, Texas, and publicized as "Millennium '73".[1] The free, three-day event was billed as "the most significant event in human history" that would herald "a thousand years of peace for people who want peace", the idea being that peace could come to the world as individuals experiencing inner peace.[2] To promote the event Prem Rawat's 20-year old brother, Bhole Ji Rawat toured with a 60-piece band, "Blue Aquarius" for two weeks giving free concerts.[3] The 500-member tour was dubbed "Soul Rush" and traveled to seven cities on the way to Houston.[4]

Rennie Davis, well known as one of the defendants in the Chicago Seven trial, attracted extensive media coverage as a spokesperson for Rawat.[5][6][7] At the event Davis declared that "All I can say is, honestly, very soon now, every single human being will know the one who was waited for by every religion of all times has actually come."[8] In a press conference at Millennium Rawat denied being the Messiah and when asked by reporters about the contradictions between what he said about himself and what his followers said about him, Rawat replied, "Why don't you do me a favor ... why don't you go to the devotees and ask their explanation about it?"[9] While Rawat's brother Satpal was nominally in charge of the festival, Davis was the "General Coordinator" and handled the details.[10]

Expectations for the event were very high with predictions that it would attract more than 100,000,[11] or even as many as 400,000 people from Satpal. Davis privately said he thought 22,000 was a more realistic estimate and reserved 22,000 hotel beds.[12] There was even talk about a space in the parking lot reserved for a flying saucer to land.[13] When Satpal heard about the flying saucer he said, "If you see any, just give them some of our literature".[14] The actual attendance was estimated at 35,000 and 10,000 by police.[2][15]

The event featured spectacular staging, a 56-piece rock band and a giant video screen that showed a barrage of shots from the tumultuous 1960s.[16][2][17] Though it was not covered by the national television news, it did get extensive coverage in the print media. 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."[18][19] It was depicted in the award-winning U.S. documentary "Lord of the Universe" broadcast by PBS Television in 1974.[20][5] The event was called the "youth culture event of the year".[21] Singer-songwriter Loudon Wainwright III visited the festival and later remarked that while the premies inside were looking happy the ones outside were arguing with Jesus Freaks and Hare Krishnas. Waiwright's song "I am the Way" was partly inspired by Prem Rawat.[22]

At the festival Larry Bernstein, a prize-winning, 41-year-old architect described a "Divine City" to be built from the ground up starting the following year. It was to feature translucent hexagonal plastic houses stacked on concrete columns and connected with monorails. Polluting vehicles would be replaced by electric vehicles, and solar power would be used to provide energy. Cards would replace cash. The use of advanced technologies to ensure pollution-free air, Rennie Davis told a journalist, would be a practical demonstration of what it means to have Heaven on Earth.[23] Two sites were suggested: either the Blue Ridge Mountains or somewhere near Santa Barbara, California.[6][24] The former president and vice president of the DLM later said that Prem Rawat had spoken frequently of building such a city.[25] Plans for the city were delayed amid the fiscal crisis following the Millennium festival.[26] Incorporation papers for the formation of the "City of Love and Light Unlimited, Inc." were filed in Colorado in 1974, and there was a failed attempt in 1975 to build the community near San Antonio, Texas.[27]

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. DLM incurred a debt estimated between $600,000 and over $1 million, severely damaging its finances.[28][29] Event-related expenses were covered by short-term credit based on the expectation that contributions would pour in following the free festival.[30]DLM's post-Millennium financial troubles forced it to close ashrams, sell its printing business and real estate, and to drop the lease on its IBM computer. Monthly donations fell from $100,000 to $70,000.[31] By 1976 it was able to reduce the debt to $80,000.[32]Consequently, the festival necessitated policy shifts within the movement organization. [33]

Proposal 0

(current version @ Prem Rawat)

The Hans Janyanti of 1973, called "Millennium '73", was held in the Astrodome of Houston, Texas. It was promoted as "the most significant event in human history". Organizers, including Rawat's eldest brother Satpal Rawat (Bal Bhagwan Ji) and activist Rennie Davis, had publicly predicted attendance of 100,000 or more, but the event only attracted an estimated 20,000. Though it was 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".[34] 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."[35][36] The event was called the "youth culture event of the year".[37] The failure of the event to meet expectations generated negative publicity and left the Divine Light Mission heavily in debt which , forcing changes in the movement.[38]

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. Consequently, the festival necessitated policy shifts within the movement organization. [39]

Proposal 1

The Hans Janyanti of 1973, called "Millennium '73", was held in the Astrodome of Houston, Texas. It was promoted as "the most significant event in human history". The main organizers, Rawat's eldest brother Satpal Rawat (Bal Bhagwan Ji) and activist Rennie Davis, had publicly predicted attendance of 100,000 or more but the event only attracted an estimated at 20,000. Called the "youth culture event of the year"[40], the failure of the event to meet expectations disappointed followers[41] and left the Divine Light Mission heavily in debt.[42] The festival has been described as the high-point of Rawat's prominence as a guru.[43]

Proposal 2

The 1973 Hans Jayanti festival was held in the Houston Astrodome, Texas. Renamed "Millennium '73" it was billed as "the most significant event in human history" that would herald "a thousand years of peace for people who want peace". Rawat's eldest brother Satpal Rawat (Bal Bhagwan Ji) and activist Rennie Davis, the main organizers, predicted attendance of 100,000 or more, but the event only attracted an estimated 20,000 and left the DLM with debts of over $600,000.

Proposal 3

The Hans Janyanti of 1973, called "Millennium '73", was held in the Astrodome of Houston, Texas. It was promoted as "the most significant event in human history". Rawat's eldest brother Satpal Rawat (Bal Bhagwan Ji) and activist Rennie Davis, the main organizers, predicted attendance of 100,000 or more but the event only attracted an estimated at 20,000 and left the group heavily in debt.[44] The failure of the event to meet expectations disappointed followers.[45] The festival has been described as the high-point of Rawat's prominence as a guru.[46]

Proposal 4

similar to as proposal #3, but with attribution of opinions

The Hans Janyanti event of 1973, called "Millennium '73", was held in the Astrodome of Houston, Texas and was publicized as "the most significant event in human history".[47] Rawat's eldest brother Satpal Rawat (known as Bal Bhagwan Ji) and activist Rennie Davis, the main organizers, predicted attendance of 100,000 or more but the event only attracted an estimated at 20,000 and left the DLM heavily in debt.[48] According to Downton and other observers, the failure of the event to meet expectations disappointed many followers.[49] Vishal Mangalwadi describes the festival as the zenith of Rawat's popularity.[50]

Proposal 5

The Hans Janyanti event of 1973, called "Millennium '73", was held in the Astrodome of Houston, Texas and was publicized as "the most holy and significant event in human history" by Rawat's eldest brother Satpal Rawat (known as Bal Bhagwan Ji).[51] He and activist Rennie Davis, the main organizers, predicted attendance of 100,000 or more but the event only attracted an estimated 20,000 and left the DLM heavily in debt.[52] According to Downton and other observers, the failure of the event to meet expectations disappointed many followers.[53] Vishal Mangalwadi described the festival as the he zenith of Rawat's popularity which overshadowed that of all the gurus and religious leaders in the world. [54]

Proposal 6

The Hans Jayanti event of 1973 was called "Millennium '73", and was held in the Houston Astrodome, in Texas, USA. Prepublicity by Rawat's eldest brother Satpal Rawat (known as Bal Bhagwan Ji) had described it as "the most holy and significant event in human history",[55] and the main organizers, Satpal and activist Rennie Davis, had predicted an attendance of at least 100,000. Only an estimated 20,000 attended, and the DLM was left heavily in debt.[56] According to Downton and other observers, the failure of the event to meet expectations disappointed many followers.[57]

Proposal 7

This builds on Jossi's P3.4, but doesn't unattribute the undisputed claim of it being the high-point.

The Hans Janyanti of 1973, called "Millennium '73", was held in the Astrodome of Houston, Texas. It was promoted as "the most significant event in human history". Rawat's eldest brother Satpal Rawat (Bal Bhagwan Ji) and activist Rennie Davis, the main organizers, predicted attendance of 100,000 or more but the event only attracted an estimated at 20,000 and left the group heavily in debt.[58] The failure of the event to meet expectations disappointed many followers.[59] The festival was later described by various writers as the high point of the movement in the U.S.[60][61]

Proposal 8

DLM held the 1973 Hans Janyanti, called "Millennium '73", in the Astrodome of Houston, Texas and promoted it as "the most significant event in human history". The organizers, 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 an estimated 20,000. Though it was 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".[62] 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."[63][64] The event was called the "youth culture event of the year".[65] The poor attendance generated negative publicity and left the Divine Light Mission heavily in debt, forcing changes in the movement.[66] According to Thomas Pilarzyk, the Millennium economic deficit was exacerbated by poor management by Rawat's mother and older brothers.[67]

Proposal 9

DLM held the 1973 Hans Jayanti, called "Millennium '73", in the Houston Astrodome and promoted it as "the most significant event in human history". The organizers, Rawat's eldest brother Satpal Rawat (then known as Bal Bhagwan Ji) and activist Rennie Davis, predicted an attendance of 100,000 or more, but only an estimated 20,000 came. Though not covered by the national television news, it got extensive coverage in the print media, and was depicted in the award-winning U.S. documentary "Lord of the Universe".[68] The premies were described as "cheerful, friendly and unruffled" and seemingly "nourished by their faith", though other reporters saw only a "confused jumble of inarticulately expressed ideas."[69][70] The event was called the "youth culture event of the year",[71] and to the 400 premie parents who attended, Rawat was "a rehabilitator of prodigal sons and daughters". The poor attendance generated negative publicity, and left the Divine Light Mission heavily in debt, forcing changes in the movement.[72] According to Thomas Pilarzyk, the Millennium economic deficit was exacerbated by poor management by Rawat's mother and older brothers.[67]

References

References
  1. ^ "Under the Astrodome: Maharaj Ji – The Selling of a Guru", Gregg Kilday, Los Angeles Times, Nov 13, 1973 So when the DLM's annual Hans Jayanti [= birthday] festival drew near, although it has been traditionally held in India, the decision was made to move the show to America.
  2. ^ a b c “Guru's Followers Cheer 'Millennium' in Festivities in Astrodome", by Eleanor Blau, New York Times, November 12, 1973
  3. ^ "'Round and About" The Vidville Messenger. Valparaiso, Indiana, October 25, 1973
  4. ^ Collier, Sophia. Soul Rush. William Morrow and Co. 1978. p. 170
  5. ^ a b "TV: Meditating on a Young Guru and His Followers", by John O'Connor, New York Times, February 25, 1974
  6. ^ a b "Oz in the Astrodome", by Ted Morgan, New York Times, December 9, 1973
  7. ^ "Houston's Version of Peace in Our Time" GREGG KILDAY, Los Angeles Times Nov 25, 1973 p. S18
  8. ^ "Kent, Stephen A. From Slogans to Mantras Syracuse University Press, 2001. p 52
  9. ^ RollingStone Magazine Issue N°156 - March 14, 1974 (Page 36-50)
  10. ^ Sophia Collier.Soul Rush'The Odyssey of a Young Woman of the '70s', New York: Morrow, 1978. From the first he had taken a great interest in the festival, and sometime in the early summer Maharaj Ji had put him "in charge" of the festival effort. Despite the title though, it was commonly understood that Rennie Davis, going under the more humble billing of "General Coordinator," was the person to listen to on any nuts and bolts issues involving the event.
  11. ^ "A LOOK BACK AT THE '70S" HENRY ALLEN, Los Angeles Times Dec 16, 1979; p. K30
  12. ^ Sophia Collier. Soul Rush – The Odyssey of a Young Woman of the '70s, New York: Morrow, 1978. p. 159 "I know that even though BB [Satpal Rawat] claimed 400,000 (or 200,000, depending on the day) would come to the festival ...and Rennie carefully noted this down as if he believed BB, Rennie would then quietly reserve hotel rooms for only 22,000. From my tours to promote the festival and my previous experience organizing this sort of event, I know 22,000 is all we can count on. It's a reasonable figure,"
  13. ^ "Kent, Stephen A. From Slogans to Mantras Syracuse University Press, 2001. p 156
  14. ^ Oz in the Astrodome; Middle-class premies find Guru. The guru enthroned by Ted Morgan, New York Times, December 9, 1973, Page 338
  15. ^ "Worshiping the Absurd: The Negation Of Social Causality Among The Followers of Guru Maharaj Ji", Daniel A. Foss, Ralph W. Larkin, Sociological Analysis, 1978, 39, 2:157-164 "in fact attended by a maximum of 35,000
  16. ^ J. Gordon Melton Encyclopedic Handbook of Cults in America (New York/London: Garland, 1986; revised edition, Garland, pages 141-145
  17. ^ "Maharaji Ji: The Selling of a Guru, 1973", by Gregg Killday, Los Angeles Times, November 13, 1973, p. D1
  18. ^ Collier, p. 176
  19. ^ "Oz in the Astrodome" Ted Morgen New York Times
  20. ^ "Videotape Explorers on the Trail of a Guru" by Dick Adler, Los Angeles Times, February 23, 1974 p. B2
  21. ^ Worshipping the Absurd 'The Negation of Social Causality among the Followers of Guru Maharaj Ji.' Article by Daniel Foss and Larkin in Sociological Analysis, 1978.
  22. ^ "They Won't Boo Loudon Any Longer", Grace Lichtenstein, New York Times, February 3, 1974
  23. ^ Kopkind, Andrew. The Thirty Years' Wars: Dispatches and Diversions of a Radical Journalist, Verso, United States, 1995, ISBN 1859840965 p. 234
  24. ^ "Kent, Stephen A. From Slogans to Mantras Syracuse University Press, 2001. p 156
  25. ^ "Two ex-cult officers see possible Guyana repeat", UPI, Newport Rhode Island Daily News November 25, 1978. p. 8
  26. ^ Larson, Bob (2004). Larson's Book of World Religions and Alternative PUBLISHER: Tyndale House Publishers. Wheaton, Ill: Tyndale House Publishers. pp. p.151. ISBN 0-8423-6417-X. {{cite book}}: |pages= has extra text (help)
  27. ^ Rudin, A. James and Marcia R. Prison or Paradise?. Fortress Press, Philadelphia. 1980, p.62
  28. ^ "New Religious Movements Turn to Worldly Success", Kirpal Singh Khalsa, Journal for the Scientific Study of Religion, Vol. 25, No. 2 (Jun 1986), pp. 233–247
  29. ^ Carroll Stoner & Jo Anne Parke All God's Children, Chilton Book Co ISBN 0801966205
  30. ^ Sophia Collier. Soul Rush – The Odyssey of a Young Woman of the '70s, New York: Morrow, 1978. p.166 "Our debts were not long-term notes, either; everything came due right after the festival ... 'But Millennium is going to be big, really big. People are going to give us money afterward. ...'"
  31. ^ "Guru following down; tactics changing", UPI, Waterloo Courier Nov. 25, 1976
  32. ^ "Growing Pile of Unpaid Bills Beneath Guru's Spiritual Bliss", Deborah Frazier, UPI, March 23, 1975, Lincoln, Neb., Sunday Journal and Star
  33. ^ Pilarzyk, Thomas, The Origin, Development, and Decline of a Youth Culture Religion, Review of Religious Research, Vol. 20, No. 1. (Autumn, 1978), pp. 23-43.
  34. ^ "Videotape Explorers on the Trail of a Guru" by Dick Adler, Los Angeles Times, February 23, 1974 p. B2
  35. ^ Collier, p. 176
  36. ^ "Oz in the Astrodome" Ted Morgen New York Times
  37. ^ Worshipping the Absurd 'The Negation of Social Causality among the Followers of Guru Maharaj Ji.' Article by Daniel Foss and Larkin in Sociological Analysis, 1978.
  38. ^ J. Gordon Melton Encyclopedic Handbook of Cults in America (New York/London: Garland, 1986; revised edition, Garland, pages 141-145
  39. ^ Pilarzyk, Thomas, The Origin, Development, and Decline of a Youth Culture Religion, Review of Religious Research, Vol. 20, No. 1. (Autumn, 1978), pp. 23-43.
  40. ^ Worshipping the Absurd 'The Negation of Social Causality among the Followers of Guru Maharaj Ji.' Article by Daniel Foss and Larkin in Sociological Analysis, 1978.
  41. ^ Downton 1979. p.6
  42. ^ J. Gordon Melton Encyclopedic Handbook of Cults in America (New York/London: Garland, 1986; revised edition, Garland, pages 141-145
  43. ^ Mangalwadi, Vishal. The World of Gurus. Vikas Publishing House New Delhi 1977. p.219
  44. ^ J. Gordon Melton Encyclopedic Handbook of Cults in America (New York/London: Garland, 1986; revised edition, Garland, pages 141-145
  45. ^ Downton 1979. p.6
  46. ^ Mangalwadi, Vishal. The World of Gurus. Vikas Publishing House New Delhi 1977. p.219
  47. ^ Olson, Carl R. (2007). The Many Colors of Hinduism: A Thematic-Historical Introduction. New Brunswick, NJ: Rutgers. pp. p.343. ISBN 0-8135-4068-2. {{cite book}}: |pages= has extra text (help)
  48. ^ J. Gordon Melton Encyclopedic Handbook of Cults in America (New York/London: Garland, 1986; revised edition, Garland, pages 141-145
  49. ^ Downton 1979. p.6
  50. ^ Mangalwadi, Vishal. The World of Gurus. Vikas Publishing House New Delhi 1977. p.219
  51. ^ Olson, Carl R. (2007). The Many Colors of Hinduism: A Thematic-Historical Introduction. New Brunswick, NJ: Rutgers. pp. p.343. ISBN 0-8135-4068-2. {{cite book}}: |pages= has extra text (help)
  52. ^ J. Gordon Melton Encyclopedic Handbook of Cults in America (New York/London: Garland, 1986; revised edition, Garland, pages 141-145
  53. ^ Downton 1979. p.6
  54. ^ Mangalwadi, Vishal. The World of Gurus. Vikas Publishing House New Delhi 1977. p.219
  55. ^ Olson, Carl R. (2007). The Many Colors of Hinduism: A Thematic-Historical Introduction. New Brunswick, NJ: Rutgers. pp. p.343. ISBN 0-8135-4068-2. {{cite book}}: |pages= has extra text (help)
  56. ^ J. Gordon Melton Encyclopedic Handbook of Cults in America (New York/London: Garland, 1986; revised edition, Garland, pages 141-145
  57. ^ Downton 1979. p.6
  58. ^ J. Gordon Melton Encyclopedic Handbook of Cults in America (New York/London: Garland, 1986; revised edition, Garland, pages 141-145
  59. ^ Downton 1979. p.6
  60. ^ Mangalwadi, Vishal. The World of Gurus. Vikas Publishing House New Delhi 1977. p.219
  61. ^ Price 1979
  62. ^ "Videotape Explorers on the Trail of a Guru" by Dick Adler, Los Angeles Times, February 23, 1974 p. B2
  63. ^ Collier, p. 176
  64. ^ "Oz in the Astrodome" Ted Morgen New York Times
  65. ^ Worshipping the Absurd 'The Negation of Social Causality among the Followers of Guru Maharaj Ji.' Article by Daniel Foss and Larkin in Sociological Analysis, 1978.
  66. ^ J. Gordon Melton Encyclopedic Handbook of Cults in America (New York/London: Garland, 1986; revised edition, Garland, pages 141-145
  67. ^ a b Pilarzyk, Thomas. "The Origin, Development, and Decline of a Youth Culture Religion: An Application of Sectarianization Theory" in Review of Religious Research. Fall 1978, Vol. 20, No. 1, pp. 23-43. At JSTOR
    Abstract: In this paper Wallis' theory of sectarianization is applied to data collected on the Divine Light Mission, a contemporary cultic movement of the American youth culture. Its development is discussed in terms of intra-organizational changes within the social context of American pluralism. The movement's short history to date largely substantiates Wallis' writings concerning the effects of cultic fragility, sectarianizing strategies and organizational constraints on movement development. The paper contributes to recent conceptual writings within the sociology of religion on youth culture movements in modern Western societies.
  68. ^ "Videotape Explorers on the Trail of a Guru" by Dick Adler, Los Angeles Times, February 23, 1974 p. B2
  69. ^ Collier, p. 176
  70. ^ "Oz in the Astrodome" Ted Morgen New York Times
  71. ^ Worshipping the Absurd 'The Negation of Social Causality among the Followers of Guru Maharaj Ji.' Article by Daniel Foss and Larkin in Sociological Analysis, 1978.
  72. ^ J. Gordon Melton Encyclopedic Handbook of Cults in America (New York/London: Garland, 1986; revised edition, Garland, pages 141-145

Proposal 4

This discussion has been closed. Please do not modify it.
The following discussion has been closed. Please do not modify it.

This page is for proposals related to the Wikipedia:Mediation Cabal/Cases/2008-04-20 Prem Rawat. User should:

  • Add their proposed wording to a new section
  • Not sign their section with the standard ~~~~
  • Not comment on other sections, this will be done at the discussion page
  • Not change the wording of proposals, they should add a new proposal with the changed wording

Previous versions

[Milestones identified by user:Thebainer in A brief history of Prem Rawat.]

September 2004

Prem Rawat (born December 10, 1957 in Dehra Dun near Haridwar, India) is a sometimes controversial inspirational speaker who brought to the West and promotes in both the West and India four meditative techniques or kriyas that he collectively calls the "techniques of Knowledge" and which he claims bring inner peace. He was for a time known in the West and is still known in India as Guru Maharaj ji, and is now known to his Western students as Maharaji

May 2006

Prem Pal Singh Rawat, also called Maharaji (formerly called Guru Maharaj Ji ) was born on December 10, 1957 in Dehradun, India.[1] At the age of four[2] he gave his first published address about the practice of "Knowledge", that was being taught by his father and teacher Hans Ji Maharaj. At the age of six he was taught the techniques of Knowledge by his father and succeeded him when he died in 1966, being accepted by his father's followers as their satguru (Sanskrit: true teacher) and assuming the role of "Perfect Master" at his father's funeral.[3][4] He thereby became the recognized leader of the Divine Light Mission that was started by his father and began taking his message to people throughout the Indian subcontinent.[5]

In 1971 he was invited to speak in London and Los Angeles and attracted substantial media attention, some of which referred to the 13-year old as the "boy guru"[6]In 1972 he began touring the world talking about inner peace and teaching Knowledge, revisiting the UK and the US and speaking at events for the first time in Switzerland, Germany, Kenya, South Africa, Japan, and Australia.[7] His marriage to a westerner in 1974 precipitated a family rift and Prem Rawat's mother and his eldest brother Satya Pal Singh (Satpal)[8] secured control of DLM in India through legal proceedings.[9] Prem Rawat remained in the west and in the 1980s he began the slow dissolution of the Divine Light Mission,[10] stepped away from the trappings associated with an Indian guru and continued to appear to audiences as Maharaji, a teacher and public speaker, promoting the same message and offering the same techniques of Knowledge for finding peace within.[11] At that time, non-profit, charitable organizations with a minimal structure manned mainly by volunteers were established in several countries called Elan Vital, whose main purpose is organizing events to which Prem Rawat is invited to speak.

According to The Prem Rawat Foundation, Prem Rawat has continued to promote a means to achieve a lifelong, individual experience of inner peace,[12] and that his message is that "it is only by individuals finding peace for themselves can the world be at peace" and that he is able to assist in this endeavor. Starting in 2001, he has been invited to address various institutions on the subject of peace,[13] and has through the Prem Rawat Foundation spearheaded various humanitarian initiatives.

Prem Rawat has attracted controversy for what his critics consider a lack of intellectual content in his teachings, leading a sumptuous lifestyle, and making what critics and religious scholars regarded as personal claims of divinity.

Prem Rawat lives with his wife in Malibu, California in the U.S. They have four grown children. He is an experienced airline transport-rated pilot and holds a number of pilot ratings on jet airplanes and helicopters. His resume discusses skills in computer graphics, computer-aided design, and development of aviation software. He is listed as co-inventor on a U.S. Patent for a world-time watch for aeronautic applications.[14] A US citizen since 1977,[15] he reports that he supports himself and his family as a private investor, and that he has contributed to the success of several startup companies in various industries, including software.[16]


January 2007

Prem Pal Singh Rawat also called Maharaji, and formerly called Guru Maharaj Ji, is a speaker and teacher on the subjects of inner peace and spiritual awareness.[17] Born in Haridwar, North India in December 10, 1957, Rawat was initiated in the techniques of "Knowledge" by his father, Hans Ram Singh Rawat, when he was six years old. Rawat's "Techniques of Knowledge" primarily consist of four introspective meditation techniques.[18][19]

At the age of eight, Prem Rawat succeeded Hans Rawat upon his death in 1966, being accepted by his father's followers as their satguru (Sanskrit: true teacher) or "Perfect Master" at his funeral.[20][21] He thereby became the recognized leader of the Divine Light Mission (DLM) that was started by his father and continued bringing his message to people throughout the Indian subcontinent.[5]

In 1971, Rawat embarked on a mission to the West to speak in London and Los Angeles. His arrival attracted the attention of the media, some of which referred to the 13-year-old as the "boy guru" and reported claims of divinity.[22][23] He also established the US chapter of Elan Vital. In 1972 he began touring the world talking about inner peace and teaching Knowledge.[24] His marriage to a Westerner in 1974 precipitated a family rift and Rawat's mother and his eldest brother Satya Pal Singh (Satpal) returned to India.[25][26] Rawat remained in the West and in the 1980s he changed the style of his message and relinquished the Hindu tradition, beliefs, and most of its original eastern religious practices.[27]Rawat continued to tour extensively in the 1980s and 1990s.

In 2001, Rawat established the The Prem Rawat Foundation to promote his message and advance the cause of various humanitarian initiatives. Since this time he has been invited to address various institutions on the subject of peace[28] and spread his message that, "it is only by individuals finding peace for themselves can the world be at peace". Criticisms of Rawat include the charge that he does not adhere to a simple lifestyle [29], and that organizations affiliated with Rawat are responsible for brainwashing, mind control, and financial exploitation of their members. [30]

May 2007

Prem Rawat, also known as Maharaji (formerly Guru Maharaj Ji) has been a speaker and teacher on the subject of "inner peace" since the age of eight, as well as offering instruction of four meditation techniques he calls Knowledge.[31][32]

In 1971 Rawat traveled from India to speak in London and Los Angeles and was the subject of substantial media attention. [33] He returned to the West in 1972 with his mother and elder brother and formed the Divine Light Mission to assist in spreading his message. Dozens of Indian style ashrams were established and tens of thousands of followers were attracted, largely from the hippie culture. Rawat was frequently criticised by religious scholars on the basis of his age, his behaviour and his teachings.[34][35]

Rawat's desire to manifest his own vision brought him into conflict with his mother and family, and his marriage to an American follower in 1974 caused a permanent split.[36] From this point Rawat and his teachings became more Western, and in the early 1980s he abandoned the title and trappings of a guru, closed the ashrams and changed his style to appeal to a Western audience. The Prem Rawat Foundation was established in 2001 to promote his message which is currently distributed in eighty-eight countries on video, print, and television, as well as to spearhead humanitarian efforts. [37][38]

Proposal 0

(current version)

Prem Rawat (b. Prem Pal Singh Rawat, December 10, 1957 in Haridwar, India), also known as Maharaji (formerly Guru Maharaj Ji), also as Sant Ji Maharaj[39] and Balyogeshwar,[40][41][42] is a speaker on the subject of inner peace, and offers instruction in four meditation techniques he calls Knowledge.[43][44] This Knowledge consists of the techniques to obtain stillness, peace, and contentment within the individual: the happiness of the true self-understanding.[45][46]

In June 1971, Rawat left India for the West, where he was the subject of substantial media attention.[47] His first western address was given at a pop music festival in Glastonbury.[48] Tens of thousands were attracted to his message, largely from the hippie culture. Rawat made his home in the U.S. and began touring and teaching worldwide.[49][46] When he turned 16, Rawat became an emancipated minor and was able to take a more active role in guiding the movement.[50][51]

Over time, his teachings became more universal and less Indian, and in the early 1980s he dropped the title "Guru" and abandoned the Indian traditions from which the techniques originated.[52] In 2001 The Prem Rawat Foundation was established to contribute to global humanitarian efforts and to promote his message, which is now available throughout the world via print, TV, cable and satellite.[53] As of 2006, Rawat continued to tour regularly.[43]

Rawat has been criticized for a lack of intellectual content in his public discourse[54][55][56] and for leading a sumptuous lifestyle.[57][45]

Proposal 1

Prem Rawat (b. Prem Pal Singh Rawat, December 10 1957 in Haridwar, India) (also known as Balyogeshwar, Sant Ji Maharaj, Guru Maharaj Ji, Maharaji) is an Indian-American who became prominent as the leader of the Divine Light Mission (DLM) and the Elan Vital. His international following includes students in India, the U.S., Europe, Australia, and South America. He speaks on the subject of inner peace, and offers instruction in four meditation techniques he calls "Knowledge".

Rawat succeeded his father as spiritual head of the DLM in 1966 at the age of eight when he was proclaimed the "satguru" ("Perfect Master"). In June 1971, he left India for the West. There he became the subject of substantial media attention and attracted tens of thousands of devotees. He made his home in the U.S. and began touring and teaching worldwide. When he turned 16 in 1974, Rawat married and took a more active role in guiding the movement. Internal conflicts and negative publicity led to a reorganization of the DLM. Rawat's teachings became more universal as he moved away from Indian traditions. In the late 1970s and early '80s he closed the ashrams, dropped titles such as "Lord of the Universe" and "Guru", and created the Elan Vital as a replacement for the DLM.

Proponents of Rawat have credited him with helping them find inner peace while criticisms have referred to a lack of intellectual depth in his teachings and a sumptuous lifestyle.

Proposal 2

Prem Rawat (b. Prem Pal Singh Rawat, December 10 1957 in Haridwar, India) (also known as Balyogeshwar, Sant Ji Maharaj, Guru Maharaj Ji, Maharaji) is an Indian-American who became prominent as a guru in the 1970s. Organizations formed to spread his message include the Divine Light Mission (DLM), the Elan Vital, and the Prem Rawat Foundation. His international following includes students in India, the U.S., Europe, Australia, and South America. He speaks on the subject of inner peace, and offers instruction in four meditation techniques he calls "Knowledge".

Rawat succeeded his father as spiritual head of the DLM in 1966 at the age of eight when he was proclaimed the "satguru" ("Perfect Master"). In June 1971, he left India for the West. There he became the subject of substantial media attention and attracted tens of thousands of devotees who called him the "Lord of the Universe". He made his home in the U.S. and began touring and teaching worldwide. When he turned 16 in 1974, Rawat married and took a more active role in guiding the movement. Family conflicts split the movement with Rawat retaining control of the DLM in the West, which lost most of its members. In the late 1970s and early '80s Rawat removed the Indian trappings, dropped claims of divinity, stopped referring to himself as a "guru", closed the ashrams, and disbanded the DLM. Since then he has maintained a relatively low profile as an inspirational speaker.

Proponents of Rawat have credited him with helping them find inner peace while criticisms have referred to a lack of intellectual depth in his teachings and an opulent, materialistic lifestyle.

Proposal 3

[...] He is, or has been, associated with organizations like Divine Light Mission (DLM), Divine United Organization (DUO), Elan Vital, and from 2001, The Prem Rawat Foundation (TPRF).

[...]

Proposal 4

Prem Rawat (b. Prem Pal Singh Rawat, 10 December 1957 in Haridwar, India), also known as Maharaji (formerly Guru Maharaj Ji), is a speaker on the subject of inner peace, and offers instruction in four meditation techniques he calls Knowledge.

Rawat became a Guru or Perfect Master in 1966 following the death of his father and travelled to the West in 1971 where he was the subject of substantial media attention. Tens of thousands were attracted to his message, largely from the hippie culture.

When he turned 16, Rawat became an emancipated minor, took control of the Divine Light Mission in the West and married a westerner against his family's wishes. He began eliminating the Indian traditions from his teachings and in the early 1980s he dropped the title "Guru".

He continues to tour regularly to promote his message, which is now available throughout the world via print, TV, cable and satellite.

Proposal 5

Prem Rawat (b. Prem Pal Singh Rawat, December 10 1957 in Haridwar, India) (also known as Balyogeshwar, Sant Ji Maharaj, Guru Maharaj Ji, Maharaji)[58] is an Indian-American who became prominent as a guru in the 1970s. He is, or has been, associated with organizations including Divine Light Mission (DLM), Divine United Organization (DUO), Elan Vital, and from 2001, The Prem Rawat Foundation (TPRF). His international following includes students in India, the U.S., Europe, Australia, and South America. He speaks on the subject of inner peace, and offers instruction in four meditation techniques he calls "Knowledge".[59]

Rawat succeeded his father as spiritual head of the DLM in 1966 at the age of eight when he was proclaimed the "satguru" ("Perfect Master").[60] In June 1971, he left India for the West. There he became the subject of substantial media attention and attracted tens of thousands of devotees. Followers called him the "Lord of the Universe".[61] He made his home in the U.S. and began touring and teaching worldwide. When he turned 16 in 1974, Rawat married and took a more active role in guiding the movement.[62] Family conflicts split the movement with Rawat retaining control of the DLM in the West. The DLM lost most of its members after the mid-1970s.[63] In the late 1970s and early '80s Rawat removed the Indian trappings, dropped claims of divinity, stopped referring to himself as a "guru", closed the ashrams, and disbanded the DLM. Since then he has maintained a relatively low profile as an inspirational speaker.[49]

Proponents of Rawat have credited him with helping them find inner peace while criticisms have referred to a lack of intellectual depth in his teachings[64] and an opulent, materialistic lifestyle.[56]

Proposal 6

Prem Rawat (b. Prem Pal Singh Rawat, 10 December 1957 in Haridwar, India), also known as Maharaji (formerly Guru Maharaj Ji), is a speaker on the subject of inner peace, and offers instruction in four meditation techniques he calls Knowledge.

Rawat became a Guru or Perfect Master in 1966, following the death of his father. In 1971 he travelled to the West, where he became the subject of substantial media attention. Tens of thousands were attracted to his message, largely from the hippie culture.

When he turned 16, Rawat became an emancipated minor. He took control of the Divine Light Mission in the West and married a westerner, against his family's wishes. He began eliminating Indian references from his teachings, and in the early 1980s dropped the title "Guru".

He continues to tour regularly to promote his message, which is now available throughout the world via print, TV, cable and satellite.

Proposal 7

Prem Rawat (b. Prem Pal Singh Rawat, December 10, 1957 in Haridwar, India) (also known as Balyogeshwar, Sant Ji Maharaj, Guru Maharaj Ji, Maharaji)[58] is an Indian-American who became prominent as a guru in the 1970s. Rawat, who speaks on the subject of inner peace, and offers instruction in four meditation techniques he calls "Knowledge",[59] claims a following in many countries including India, the U.S., Europe, Australia, and South America. Organisations which have considered Rawat as variously their leader or inspiration include Divine Light Mission (DLM), Divine United Organization (DUO), Elan Vital, and The Prem Rawat Foundation (TPRF).

In 1966 at the age of eight, Rawat succeeded his father as spiritual head of the DLM in India, when he was proclaimed the "satguru" ("Perfect Master").[60] In June 1971, Rawat traveled to Britain and the US where he became the subject of substantial media attention. As Guru Maharaj Ji, Rawat attracted tens of thousands of devotees who called him the "Lord of the Universe", [61] he then made his home in the U.S. and began touring worldwide. Achieving emancipated minor status at aged 16 in 1974, Rawat married and, although he sought to take a more active role in guiding the by then international Divine Light Mission movement,[62] the movement was split by conflicts within the Rawat family. Prem Rawat retained control of the movement outside of India, although much of the membership was lost.[63] In the early 1980s Rawat removed the Indian trappings of his teaching and stopped referring to himself as a "guru"; since then he has maintained a relatively low profile as an inspirational speaker.[49]

Rawat's proponents have credited him with helping them find inner peace while his critics have referred to a lack of intellectual depth in his teachings[64] and an opulent, materialistic lifestyle.[56]

Proposal 8

Prem Rawat (b. Prem Pal Singh Rawat, December 10, 1957 in Haridwar, India) (also known as Balyogeshwar, Sant Ji Maharaj, Guru Maharaj Ji, Maharaji)[58] became prominent in the 1970s when he arrived to the West as a 13-year old guru. Rawat, who speaks on the subject of inner peace, has a following in many countries including India, the U.S., Europe, Asia, Australia, and South America. His teachings include four meditation techniques he calls "Knowledge",[59] which he says can bring stillness, peace, and contentment within the individual.[45][46]

In 1966 at the age of eight, after his father death, Rawat succeeded him as the spiritual head of the movement India, when he was proclaimed "satguru" ("Perfect Master").[60] In June 1971, age 13, Rawat traveled to Britain and the US where he became prominent due to his youth and his claims of being able to impart direct knowledge of God.[65] Achieving emancipated minor status at age 16, Rawat married in 1974 resulting in conflicts with his family and the split of the movement. Prem Rawat retained control of the movement outside of India and sought to take a more active role in guiding the movement in the West. He became a US citizen in 1977[66]In the early 1980s he dropped the title "Guru" and abandoned the Indian trappings that were associated with the early movement in order to appeal to a Western context.[67]

Over the years, several organizations have considered Rawat as variously their leader or inspiration including Divine Light Mission (DLM), the Divine United Organization (DUO), and later Elan Vital and the Raj Vidya Kender. In 2001 he founded The Prem Rawat Foundation which contributes to humanitarian efforts and to promote his message, which is made available world-wide via print, and public TV broadcasts.

Rawat's proponents have credited him with helping them find inner peace, while critics have referred to a lack of intellectual content in his teachings,[56][55] and for leading a sumptuous lifestyle. [56]

Proposal 9

Supersedes Proposal #8 based on editor's feedback

Prem Rawat (b. Prem Pal Singh Rawat, December 10, 1957 in Haridwar, India) (also known as Balyogeshwar, Sant Ji Maharaj, Guru Maharaj Ji, Maharaji[39][40][68]) became prominent in the 1970s when he arrived in the West as a 13 year-old guru. Rawat, who speaks on the subject of inner peace, has a following in many countries including India, the U.S., Europe, Asia, Australia, and South America. His teachings include four meditation techniques he calls "Knowledge",[43][69] which he says can lead the individual to inner stillness, peace and contentment.[45]

In 1966 at the age of eight, Rawat's father died, and Rawat succeeded him as the spiritual head of the movement in India when he was proclaimed "satguru" ("Perfect Master").[60] In June 1971, age 13, Rawat traveled to Britain and the US, where he became prominent due to his claims of being able to impart direct knowledge of God.[70] Achieving emancipated minor status at age 16, Rawat married in 1974, resulting in conflicts within his family and the splitting of the movement.[45][71] Prem Rawat retained control of the movement outside of India and took a more active role in guiding the movement in the West.[72] He became a US citizen in 1977.[73] In the early 1980s he dropped the title "Guru" and abandoned the Indian trappings that were associated with the early movement, in order to appeal to a Western context.[74]

Over the years, several organizations have considered Rawat as their leader or inspiration, including Divine Light Mission (DLM), the Divine United Organization (DUO), and later Elan Vital and the Raj Vidya Kender. In 2001 he founded The Prem Rawat Foundation which contributes to humanitarian efforts and promotes his message, which is made available world-wide via print, and public TV broadcasts.[75][76]

Rawat's proponents have credited him with helping them find inner peace, while critics have referred to a lack of intellectual content in his teachings,Cite error: A <ref> tag is missing the closing </ref> (see the help page). and a materialistic lifestyle.[77]

Proposal 10

Prem Rawat (b. Prem Pal Singh Rawat, December 10, 1957 in Haridwar, India), also known as Maharaji (formerly Guru Maharaj Ji)[39][40][78]), became a guru at the age of 8 and started touring internationally when he was 13 years-old. Rawat, who speaks on the subject of inner peace, teaches four meditation techniques he calls "Knowledge",[43] which he says can lead the individual to inner stillness, peace and contentment.[79][45]
In 1966 when Rawat's father and guru died Rawat was proclaimed "satguru" ("Perfect Master") and became the spiritual head of five million followers in India. [60] In June 1971, Rawat traveled to Britain and the US, where he became prominent due to his claims of being able to impart direct knowledge of God.[80] Achieving emancipated minor status at age 16, Rawat married in 1974, resulting in conflicts within his family and the splitting of the movement.[45][81] Prem Rawat retained the support of his followers outside of India and took a more active role in guiding the movement in the West. [82]
He became a US citizen in 1977.[83] In the early 1980s he dropped the title "Guru" and abandoned the Indian elements that were associated with the early movement, in order to appeal to a Western context.[84]
Various organizations have supported Rawat's activities including Divine Light Mission, which was founded by his father in 1960, and Elan Vital which replaced DLM in 1983. In 2001 he founded The Prem Rawat Foundation which contributes to humanitarian efforts and promotes his message, which is made available world-wide via print, and public TV broadcasts.[85][76]
Rawat's proponents have credited him with helping them find inner peace, while critics have referred to a lack of intellectual content in his teachings,Cite error: A <ref> tag is missing the closing </ref> (see the help page). and a materialistic lifestyle.[86]

Proposal 11

Paragraphing added and some rearrangement of previous version for clarity.

Prem Rawat (b. Prem Pal Singh Rawat, December 10, 1957 in Haridwar, India), also known as Maharaji (formerly Guru Maharaj Ji),[39][40][87] became a guru at the age of 8 and began traveling and speaking internationally at 13. Rawat's subject is inner peace, and he teaches four meditation techniques he calls "Knowledge",[43] which he says can lead the individual to stillness, peace and contentment.[88][45]

Rawat's father and guru was Shri Hans Ji Maharaj. When Sri Hans died in 1966, Rawat was proclaimed "Satguru" ("Perfect Master") and became the spiritual leader of five million followers in India.[60] In June 1971 Rawat traveled to Britain and the US, where he became prominent due to his charisma and his claims of being able to impart direct knowledge of God.[89] After becoming an emancipated minor in 1974 at age 16, Rawat married, which resulted in conflicts within his family and the splitting of the movement.[45][90] Prem Rawat retained the support of his followers outside of India and began to take a more active role in guiding the movement in the West.[91] He became a US citizen in 1977.[92]

In the early 1980s, to broaden his appeal to a western audience he dropped the title "Guru" and abandoned the Indian elements that were associated with the early movement.[93]

Various organizations have been formed to support Rawat's activities, including the Divine Light Mission, which was founded by his father in 1960, and Elan Vital, which replaced DLM in 1983. In 2001 he founded The Prem Rawat Foundation, which contributes to humanitarian efforts and promotes his message world-wide via print, video and public TV broadcasts.[94][76] Rawat's proponents have credited him with helping them find inner peace, while critics have referred to a lack of intellectual content in his teachings,Cite error: A <ref> tag is missing the closing </ref> (see the help page). and a materialistic lifestyle.[95]

Proposal 12

  • Combines several previous versions into a compromise.
Prem Rawat (b. Prem Pal Singh Rawat, December 10, 1957 in Haridwar, India) (also known as Maharaji, Guru Maharaj Ji, Balyogeshwar, and Sant Ji) is an Indian-American who became a guru in India at the age of eight and who gained prominence in the West at age 13. Rawat's subject is inner peace, and he teaches four meditation techniques he calls "Knowledge", which he says can lead the individual to stillness, peace and contentment.[96][45] Various organizations have been formed to support Rawat's activities, including the Divine Light Mission, which was founded by his father in 1960, the Elan Vital, which replaced DLM in 1983, and The Prem Rawat Foundation, founded in 2001.

Rawat's father and guru was Shri Hans Ji Maharaj. When Sri Hans died in 1966, Rawat was proclaimed "Satguru" ("Perfect Master") and became the spiritual leader of five million followers in India.[60] In June 1971 Rawat traveled to England and the U.S.[97] After Rawat married in 1974 at age 16 conflicts within his family resulted in the splitting of the movement.[45][98] Prem Rawat retained the support of his followers outside of India and began to take a more active role in guiding the movement in the West.[99] He became a U.S. citizen in 1977.[100]

In the early 1980s, to broaden his appeal to a western audience he dropped the title "Guru" and abandoned the Indian elements that were associated with the early movement.[101]

Rawat has been credited for helping followers find inner peace and has been criticized for a lack of intellectual content in his teachings,Cite error: A <ref> tag is missing the closing </ref> (see the help page). and for leading an opulent, materialistic lifestyle.[102]

Proposal 13

  • addressing concerns about proposal 9 and 11
Prem Rawat (b. Prem Pal Singh Rawat, December 10, 1957 in Haridwar, India) (also known as Maharaji, formerly Guru Maharaj Ji)[39][40][103] became a guru in India at the age of eight and gained prominence at age 13 when he began traveling and lecturing internationally. Rawat, who speaks on the subject of inner peace, now has a worldwide following. His teachings include four meditation techniques he calls "Knowledge",[43][104] which he says can lead the individual to inner stillness, peace and contentment.[45]

Rawat's father and guru was Shri Hans Ji Maharaj. When Sri Hans died in 1966, Rawat succeeded him as the spiritual head of the movement in India and was proclaimed "satguru" ("Perfect Master") to five million followers.[60] In June 1971, age 13, Rawat traveled to Britain and the US, where he attracted an extraordinary amount of interest from young adults who were willing to examine his claim to impart direct knowledge of the Divine.[105] Achieving emancipated minor status at age 16, Rawat married in 1974, resulting in conflicts within his family and the splitting of the movement.[45][106] Prem Rawat retained control of the movement outside of India and took a more active role in guiding the movement in the West.[107] He became a US citizen in 1977.[108] In the early 1980s he dropped the title "Guru" and abandoned the Indian elements of his early teachings in order to make his message more universal.[109]

Over the years, several organizations have supported Rawat, including Divine Light Mission, and later Elan Vital and the Raj Vidya Kender. In 2001 he founded The Prem Rawat Foundation with a dual mission of contributing to humanitarian efforts and promoting his message.[110][76]

Rawat's supporters and independent studies have credited him with helping people find inner peace, while Christian scholars have criticized Rawat for his age, lack of intellectual content in his teachings,Cite error: A <ref> tag is missing the closing </ref> (see the help page). and enjoying a luxurious lifestyle.[111]

Proposal 14

Prem Rawat (b. Prem Pal Singh Rawat, December 10, 1957 in Haridwar, India), also known as Balyogeshwar, Guru Maharaj Ji, Maharaji,[39][40][112] became a guru in India at the age of eight, and gained international prominence at 13 when he first began to spread his message in the west. Rawat's teachings include four meditation techniques he calls "Knowledge",[43][113] which he says can lead the individual to inner stillness, peace and contentment.[45]

Rawat's father and guru was Shri Hans Ji Maharaj. When Sri Hans died in 1966, Rawat was proclaimed "satguru" or "Perfect Master",[114] and succeeded him as the spiritual leader of five million followers in India.[60] Achieving emancipated minor status at age 16, Rawat married in 1974, which resulted in conflicts within his family and the splitting of the movement.[45][115] Prem Rawat retained control of the movement outside of India and took a more active role in guiding the movement in the West.[116] He became a US citizen in 1977.[117] In the early 1980s he dropped the title "Guru" and abandoned the Indian elements that were associated with the early movement.[118]

Over the years, several organizations have been formed to assist in spreading his message, including the Divine Light Mission, Elan Vital and the Raj Vidya Kender. In 2001 he founded The Prem Rawat Foundation which also contributes to humanitarian efforts.[119][76]

Rawat has been praised for his role in promoting inner peace, but critics have referred to a lack of intellectual content in his teachings,Cite error: A <ref> tag is missing the closing </ref> (see the help page). and a materialistic lifestyle.[120]

Proposal 15

Prem Rawat (b. Prem Pal Singh Rawat, December 10, 1957 in Haridwar, India), also known as Balyogeshwar, Guru Maharaj Ji, Maharaji,[39][40][121] became a guru in India at the age of eight, and gained international prominence at 13 when he first began to spread his message in the West. Rawat's teachings include four meditation techniques he calls "Knowledge",[122] which he says can lead the individual to inner stillness, peace and contentment.[45] Over the years, several organizations have been formed to assist in spreading his message, including the Divine Light Mission, Elan Vital, and The Prem Rawat Foundation.[123][76]

Rawat's father and guru was Shri Hans Ji Maharaj. When Sri Hans died in 1966, Rawat was proclaimed "satguru" or "Perfect Master",[124] and succeeded him as the spiritual leader of five million followers in India.[60] Achieving emancipated minor status at age 16, Rawat married in 1974, which resulted in conflicts within his family and the splitting of the movement.[45][125] Prem Rawat retained control of the movement outside of India and took a more active role in guiding the movement in the West.[126] He became a US citizen in 1977.[127] In the early 1980s he dropped the title "Guru" and abandoned the Indian elements associated with the early movement.[128]

Rawat has been described as living a luxurious,[129] materialistic lifestyle.[130]. His teachings have been characterized as lacking intellectual content.Cite error: A <ref> tag is missing the closing </ref> (see the help page).

Proposal 16

  • Combines several previous versions and tweaks into a compromise verison. Rvd redundancies and tweaked grammar.
Prem Rawat (b. Prem Pal Singh Rawat, December 10, 1957 in Haridwar, India, also known as Balyogeshwar, Guru Maharaj Ji, Maharaji,[39][40][131]) became a guru in India at the age of eight, and gained international prominence at 13 when he first began to spread his message in the West. Rawat's teachings include four meditation techniques he calls "Knowledge".[132] Over the years, several organizations have been formed to assist in spreading his message, including the Divine Light Mission (1960), Elan Vital (1983), and The Prem Rawat Foundation (2001).[133]

Rawat's father and guru was Shri Hans Ji Maharaj. When Sri Hans died in 1966, Rawat was proclaimed "satguru" or "Perfect Master",[134] and succeeded him as the spiritual leader of five million followers in India.[60] Achieving emancipated minor status at age 16, Rawat married in 1974, which resulted in conflicts within his family and the splitting of the movement.[45][135] Prem Rawat retained control outside of India and took a more active role in guiding the movement in the West.[136] He became a US citizen in 1977.[137] In the early 1980s he dropped the title "Guru" and abandoned the Indian aspects of his teachings associated with the early movement.[138]

The focus of Rawat's teachings is on stillness, peace and contentment within the individual,[45] which has led secular authors to criticize his talks as stressing emotional experience over intellect.[139][56][55] Some religious scholars have characterised Rawat as materialistic and described his lifestyle as luxurious.[140][141].

Proposal 17

Prem Rawat (b. Prem Pal Singh Rawat, December 10, 1957 in Haridwar, India) (also known as Maharaji, formerly Guru Maharaj Ji)[39][40][142] became a guru in India at the age of eight and gained prominence at age 13 when he began traveling and lecturing internationally. Rawat, who speaks on the subject of inner peace, now has a worldwide following. His teachings include four meditation techniques he calls "Knowledge",[43][143] which he says can lead the individual to inner stillness, peace and contentment.[45]

Rawat's father and guru was Shri Hans Ji Maharaj. When Sri Hans died in 1966, Rawat succeeded him as the spiritual head of the movement in India and was proclaimed "satguru" ("Perfect Master") to five million followers.[60] In June 1971, age 13, Rawat traveled to Britain and the US, where he attracted an extraordinary amount of interest from young adults who were willing to examine his claim to impart direct knowledge of the Divine.[144] Achieving emancipated minor status at age 16, Rawat married in 1974, resulting in conflicts within his family and the splitting of the movement.[45][145] Prem Rawat retained control of the movement outside of India and took a more active role in guiding the movement in the West.[146] He became a US citizen in 1977.[147] In the early 1980s he dropped the title "Guru" and abandoned the Indian elements of his early teachings in order to make his message more universal.[148]

Over the years, several organizations have supported Rawat, including Divine Light Mission, and later Elan Vital and the Raj Vidya Kender. In 2001 he founded The Prem Rawat Foundation with a dual mission of contributing to humanitarian efforts and promoting his message.[149][76]

Rawat's supporters and independent studies have credited him with helping people experience inner peace, while Christian scholars have criticized Rawat for his age, lack of intellectual content in his teachings,Cite error: A <ref> tag is missing the closing </ref> (see the help page). and enjoying a luxurious lifestyle.[150]

Draft 18

Prem Rawat (b. Prem Pal Singh Rawat, December 10, 1957 in Haridwar, India, also known as Balyogeshwar, Guru Maharaj Ji, Maharaji,[39][40][151]) became a guru in India at the age of eight, and gained international prominence at 13 when he began traveling and speaking internationally. He now has a world-wide following. Rawat speaks on the subject of inner peace, and teaches four meditation techniques he calls "Knowledge".[43] [152] Over the years, several organizations have been formed to assist in spreading his message, including the Divine Light Mission (1960), Elan Vital (1983), the Raj Vidya Kender (India) and The Prem Rawat Foundation (2001).[153]

Rawat's father and guru was Shri Hans Ji Maharaj. When Sri Hans died in 1966, Rawat was proclaimed "satguru" or "Perfect Master",[154] and succeeded him as the spiritual leader of five million followers in India.[155] Granted emancipated minor status at age 16, Rawat married in 1974, which resulted in conflicts within his family and the splitting of the movement.[45][156] Prem Rawat retained control outside of India and took a more active role in guiding the movement in the West.[157] He became a US citizen in 1977.[158] In the early 1980s he dropped the title "Guru" and made his message more universal by dropping the Indian aspects of his teachings.[159] Rawat's focus on stillness, peace and contentment within the individual[45] has led secular scholars to criticize his talks as stressing emotional experience over intellect,[160][56][55] while religious and other writers have characterised Rawat as materialistic, and described his lifestyle as luxurious.[161][162] Rawat's supporters and independent studies have credited him with helping people experience inner peace.[163][164]

Draft 19

Prem Rawat (born Prem Pal Singh Rawat, December 10 1957 in Haridwar, India) also known as Balyogeshwar, Guru Maharaj Ji, and Maharaji,[39][40][165]) became a guru in India at the age of eight, and gained international prominence at 13 when he first began to spread his message in the West. He now has a world-wide following. Rawat's teachings include four meditation techniques he calls "Knowledge".[166] Over the years, several organizations have been formed to assist in spreading his message, including the Divine Light Mission, Elan Vital (1983), and The Prem Rawat Foundation (2001).[167]

Rawat's father and guru was Shri Hans Ji Maharaj. When he died in 1966, Rawat was proclaimed "satguru" or "Perfect Master",[168] and succeeded his father as the spiritual leader of five million followers in India.[60] Granted emancipated minor status at age 16, Rawat married in 1974, which resulted in conflicts within his family and the splitting of the movement.[45][169] Prem Rawat retained control outside of India and took a more active role in guiding the movement in the West.[170] He became a United States citizen in 1977.[171] He later dropped the title "Guru" and claims of divinity, and abandoned the Indian aspects of his teachings associated with the early movement.[172]

The focus of Rawat's teachings is on stillness, peace and contentment within the individual.[45] Rawat's supporters and independent studies have credited him with helping people experience inner peace.[citation needed] Some authors have criticized his talks as stressing emotional experience over intellect,[173][56][55] while other writers have characterized Rawat as materialistic, and described his lifestyle as luxurious.[174][175]

Draft 20

Prem Rawat (b. Prem Pal Singh Rawat, December 10, 1957 in Haridwar, India, also known as Balyogeshwar, Guru Maharaj Ji, Maharaji,[39][40][151]) became a guru in India at the age of eight, and gained international prominence at 13 when he began traveling and speaking internationally. He now has a world-wide following. Rawat speaks on the subject of inner peace, and teaches four meditation techniques he calls "Knowledge".[43] [152] Over the years, several organizations have been formed to assist in spreading his message, including the Divine Light Mission (1960), Elan Vital (1983), the Raj Vidya Kender (India) and The Prem Rawat Foundation (2001).[153]

Rawat's father and guru was Shri Hans Ji Maharaj. When Shri Hans died in 1966, Rawat was proclaimed "satguru" or "Perfect Master",[154] and succeeded him as the spiritual leader of five million followers in India.[60] Achieving emancipated minor status at age 16, Rawat married in 1974, which resulted in conflicts within his family and the splitting of the international movement.[45][155] Prem Rawat retained control outside of India, and took a more active role in the movement's guidance.[156] He became a US citizen in 1977.[157] In the early 1980s he made his message more universal by dropping his title "Guru" and the Hindu aspects of his teachings.[158] Rawat's focus on stillness, peace and contentment within the individual[45] has led secular scholars to criticize his talks as stressing emotional experience over intellect,[159][56][55] while other writers have characterised Rawat as materialistic, and described his lifestyle as luxurious.[160][161] Rawat's supporters and independent studies have credited him with helping people experience inner peace.

Draft 21

Prem Rawat (b. Prem Pal Singh Rawat, December 10, 1957 in Haridwar, India) also known as Maharaji (formerly Guru Maharaj Ji)[39][40][176] became a guru in India at the age of eight, and gained international prominence at 13 when he began traveling and speaking internationally. He now has a world-wide following. Rawat speaks on the subject of inner peace, and teaches four meditation techniques he calls "Knowledge".[43] [152] Over the years, several organizations have been formed to assist in spreading his message, including the Divine Light Mission (1960), Elan Vital (1983), the Raj Vidya Kender (India) and The Prem Rawat Foundation (2001).[153]

Rawat's father and guru was Shri Hans Ji Maharaj. When Shri Hans died in 1966, Rawat was acknowledged as "satguru" or "Perfect Master",[154] and succeeded him as the spiritual leader of five million followers in India.[60] In 1971 Rawat travelled to the West and became the subject of substantial media attention attracting tens of thousands of devotees. He made his home in the U.S. and began touring and teaching worldwide.Achieving emancipated minor status at age 16, Rawat married in 1974, which resulted in conflicts within his family and the splitting of the international movement.[45][155] Prem Rawat retained control outside of India, and took a more active role in the movement's guidance.[156] He became a US citizen in 1977.[157] In the early 1980s he made his message more universal by dropping his title "Guru" and the Hindu aspects of his teachings.[158] Rawat promotes a direct experience of the divine to obtain inner peace rather than theory or dogma and some Christian clergy have criticized him for stressing what they call "emotional experience" over intellect.[177][178][179][56][55] Rawat, who claims Knowledge is independent of culture, religion and lifestyle, has been criticized for enjoying a luxurious life.[180][181]His supporters and independent studies have credited him with helping people experience inner peace.[182][183]

Draft 22

(early draft stage:)

Prem Pal Singh Rawat (born December 10, 1957 in Haridwar, India), gained worldwide prominence as a guru in the 1970s under various names including Maharaji, Guru Maharaj Ji and Balyogeshwar.

Rawat is the youngest son of Advait Mat guru Hans Ji Maharaj. After his father's death in 1966 he was proclaimed the new satguru, and became the most visible person of the Divine Light Mission (DLM, also referred to as the Mission), an organization created by his father in 1960. Still a youngster, Rawat started to spread his message around the world, with the active support of DLM mahatmas. He took the United States as his home base from the early 1970s. There, a branch of the DLM was founded, followed by many others in a multitude of countries. In 1973, the year of the Millenium 73 event (televised as Lord of the Universe), his worldwide fame and reknown peaked: he claimed millions of followers.

His message that he was on a mission to bring peace to the world and knew how to bring that about was reported in the media. Various other aspects drew media attention too, including his predilection for a wealthy lifestyle, the cult-like behaviour among his following (often referred to as premies), and a rupture with part of his family which made him lose control of the Indian branch of the DLM. From around 1974 he started gradually to cut away some of the excesses, fading out on his Indian roots and semi-divine status. In the early 1980s he reformed DLM into Elan Vital, a process including the closure of Western ashrams, the settings of communal living where thousands of his most devoted initiates led a life imbued in mortification.

Rawat, his students and his organizations feature in several mainly sociological scholarly studies, most of these authored in the period from the mid 1970s to the mid 1980s. His teachings are described as without intellectual merit, but generally having a positive effect on those who measuredly practice the techniques of Knowledge he recommends. After a media silence until the late years of the 20th century he had a new organization, The Prem Rawat Foundation (TPRF), play a central role in the publicity for the Knowledge techniques as brought by him, for his touring around the world, and for his humanitarian relief programs.

References

Content of re-used stray footnotes:

References
  1. ^ Goring, Rosemary (Ed.). Dictionary of Beliefs & Religions (1997) p.145, Wordsworth Editions, ISBN 1853263540
  2. ^ "Prem Rawat's quotes @ Wikiquote". 2006. Retrieved 2006-07-03. Birthday Celebrations, Prem Nagar (Haridwar), August 21 1962 as published in "Hansadesh" magazine, Issue 1, Mahesh Kare, January 1963
  3. ^ Beit-Hallahami, Benjamin The Illustrated Encyclopedia of Active New Religions, Sects, and Cults, (1997), ISBN 0823915050 p. 85 "Divine Light Mission". "When the founder died in 1966, the eight-year old Pretap stood up at the funeral to announce his ascent to the throne and became the movement's recognized leader. [..] Maharaj Ji was considered satguru, or the Perfect Master."
  4. ^ Melton, Gordon J. Encyclopedic Handbook of Cults in America, (1986), pp.141-2 entry Divine Light Mission Garland Publishing, ISBN 0-8240-9036-5
    "Just six years after the founding of the Mission, Shri Hans Ji Maharaj was succeeded by his younger son Prem Pal Singh Rawat, who was eight when he was recognized as the new Perfect Master and assumed the title, Maharaj Ji. Maharaj Ji had been recognized as spiritually adept, even within the circle of the Holy Family as Shri Hans family was called. He had been initiated at the age of six [...] He assumed the role of Perfect Master at his father's funeral by telling the disciples who had gathered. [...] Though officially the autocratic leader of the Mission, because of Maharaji's age authority was shared by the whole family."
  5. ^ a b U. S. Department of the Army, Religious Requirements and Practices of Certain Selected Groups: A Handbook for Chaplains (2001) pp.11-5, The Minerva Group, ISBN 0898756073
    "Following his death, Shri Hans Ji Maharaj appointed the youngest of his four sons, Sant Ji, as the next Perfect Master and thereby he assumed head of Divine Light Mission as decreed by his father. Since that time, Guru Maharaj Ji has inspired a world wide movement and the Mission is active in 55 countries." Cite error: The named reference "USChaplains" was defined multiple times with different content (see the help page).
  6. ^ Hinnells, John (Editor) The Penguin Dictionary of ReligionsISBN 0140512616 1997 entry Sant Mat page 451
    "Sant Mat concepts and practices include Anukul Thakur, Maharaj-ji -the so-called "boy guru" - who led the Divine Light Mission - and John Roger Hinkins, who led a spiritual movement in Southern California. "
  7. ^ "What happened in 1972". 2006. Retrieved 2006-03-14.
  8. ^ "About Shri Satpal Ji Maharaj". 2006. Retrieved 2006-03-06.
  9. ^ C. L. Tandon v. Prem Pal Singh Rawat, AIR 1978 Delhi 221 - "One valuable touchstone for determining whether the matters in issue are directly and substantially the same is whether the decision in the prior suit will bring the principle of res judicata into operation in the subsequent suit. Because the removal of Prem Pal Singh Rawat by Mataji and the nomination in his place of Satya Pal Singh Rawat and the competence of Mataji to do the same, issues of utmost importance, are alien to the Patna suit, the disposal of the suit at Patna will not stand in the way of the trial of the said issues by the appropriate courts."
  10. ^ Lippy, Charles H. Pluralism Comes of Age: American Religious Culture in the Twentieth Century p.114, M. E. Sharpe (2002), ISBN 0-765-60151-6
    "The Divine Light Mission, for example, in the 1980s became Elan Vital and dropped most of its Asian trappings."
  11. ^ Miller, Tim (Ed.) America's Alternative Religions (S U N Y Series in Religious Studies) p.364 (1995) State University of New York Press. p. 474 ISBN 0791423972
    "[h]e may be reaching more listeners than ever, especially abroad, but his role is that of a public speaker, and the original religious movement is essentially defunct."
  12. ^ Prem Rawat on peace. (Retrieved Feb 2006)
  13. ^ "Leading Thai University Welcomes Prem Rawat". 2005. Retrieved 2006-03-04.
  14. ^ US Patent Office
  15. ^ "Guru Maharaj Ji becomes a citizen of the US", Rocky Mountain News, Wednesday, October 19 1977, Denver, Colorado, USA
  16. ^ "Maharaj.org". 1999. Retrieved 1999-01-01. {{cite web}}: Check date values in: |accessdate= (help)
  17. ^ Goring, Dictionary of Beliefs & Religions, pp.145
  18. ^ Barrett 2001, page 327
    "At the heart of Elan Vital is this Knowledge — loosely, the joy of true self-knowledge. [...] The Knowledge includes four meditation techniques; these have some similarities in other Sant-Mat-derived movements, and may derive originally from surat shab yoga."
  19. ^ Hadden, Religions of the world, pp.428
    "The meditation techniques the Maharaji teaches today are the same he learned from his father, Hansji Maharaj, who, in turn, learned them from his spiritual teacher [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.'"
  20. ^ Beit-Hallahami, The Illustrated Encyclopedia of Active New Religions, Sects, and Cults, pp. 85
    "When the founder died in 1966, the eight-year old Pretap stood up at the funeral to announce his ascent to the throne and became the movement's recognized leader. [..] Maharaj Ji was considered satguru, or the Perfect Master."
  21. ^ Melton, Encyclopedic Handbook of Cults in America, pp.141-2 entry Divine Light Mission
    "Just six years after the founding of the Mission, Shri Hans Ji Maharaj was succeeded by his younger son Prem Pal Singh Rawat, who was eight when he was recognized as the new Perfect Master and assumed the title, Maharaj Ji. Maharaj Ji had been recognized as spiritually adept, even within the circle of the Holy Family, as Shri Hans' family was called. He had been initiated at the age of six [...] He assumed the role of Perfect Master at his father's funeral by telling the disciples who had gathered. [...] Though officially the autocratic leader of the Mission, because of Maharaji's age authority was shared by the whole family."
  22. ^ Hinnellsm The Penguin Dictionary of Religions, pp. 451
    "Sant Mat concepts and practices include Anukul Thakur, Maharaj-ji -the so-called "boy guru" - who led the Divine Light Mission - and John Roger Hinkins, who led a spiritual movement in Southern California. "
  23. ^ a b "Time1972"
  24. ^ "What happened in 1972". 2006. Retrieved 2006-03-14.
  25. ^ "About Shri Satpal Ji Maharaj". 2006. Retrieved 2006-03-06.
  26. ^ C. L. Tandon v. Prem Pal Singh Rawat, AIR 1978 Delhi 221 - "One valuable touchstone for determining whether the matters in issue are directly and substantially the same is whether the decision in the prior suit will bring the principle of res judicata into operation in the subsequent suit. Because the removal of Prem Pal Singh Rawat by Mataji and the nomination in his place of Satya Pal Singh Rawat and the competence of Mataji to do the same, issues of utmost importance, are alien to the Patna suit, the disposal of the suit at Patna will not stand in the way of the trial of the said issues by the appropriate courts."
  27. ^ Stephen J. Hunt Alternative Religions: A Sociological Introduction (2003), pp.116-7, Ashgate Publishing, Ltd. ISBN 0-7546-3410-8 .He therefore changed the style of his message and relinquished the the Hindu tradition, beliefs, and most of its original eastern religious practices
  28. ^ "Leading Thai University Welcomes Prem Rawat". 2005. Retrieved 2006-03-04.
  29. ^ a b "Kranenb"
  30. ^ a b "Lewis"
  31. ^ Cagan, A. Peace is Possible The Life and Message of Prem Rawat -Mighty River Press -ISBN -10: 0-9788694-9-4
  32. ^ 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... "
  33. ^ Goring, Rosemary (Ed.). Dictionary of Beliefs & Religions (1997) p.145, Wordsworth Editions, ISBN 1853263540
  34. ^ Beit-Hallahami, The Illustrated Encyclopedia of Active New Religions, Sects, and Cults, pp. 85
    "When the founder died in 1966, the eight-year old Pretap stood up at the funeral to announce his ascent to the throne and became the movement's recognized leader. [..] Maharaj Ji was considered satguru, or the Perfect Master."
  35. ^ Melton, Encyclopedic Handbook of Cults in America, pp.141-2 entry Divine Light Mission
    "Just six years after the founding of the Mission, Shri Hans Ji Maharaj was succeeded by his younger son Prem Pal Singh Rawat, who was eight when he was recognized as the new Perfect Master and assumed the title, Maharaj Ji. Maharaj Ji had been recognized as spiritually adept, even within the circle of the Holy Family, as Shri Hans' family was called. He had been initiated at the age of six [...] He assumed the role of Perfect Master at his father's funeral by telling the disciples who had gathered. [...] Though officially the autocratic leader of the Mission, because of Maharaji's age authority was shared by the whole family."
  36. ^ J. Gordon Melton, Christopher Partridge (Eds.), New Religions: A Guide: New Religious Movements, Sects and Alternative Spiritualities pp.201-202, Oxford University Press, USA (2004) ISBN 978-0195220421 -
    As Maharaji began to grow older and establish his teachings worldwide he increasingly desired to manifest his own vision of development and growth. This conflict resulted in a split between Maharaji and his family, ostensibly caused by his mother's inability to accept Maharaji's marriage to an American follower rather than the planned traditional arranged marriage.
  37. ^ a b Melton, Encyclopedia of American Religions-"In the early 1980s, Maharaj ji moved to disband the Divine Light Mission and he personally renounced the trappings of Indian culture and religion, disbanding the mission, he founded Elan Vital, an organization to his future role as teacher".
  38. ^ "The Prem Rawat Foundation website".
  39. ^ a b c d e f g h i j k l m Navbharat Times, 10 November 1970 (from Hindi original): "A three-day event in commemoration of Sri Hans Ji Maharaj, the largest procession in Delhi history of 18 miles of processionists culminating in a public event at India Gate, where Sant Ji Maharaj addressed the large gathering."
    Hindustan Times, 9 November 1970 (English): "Roads in the Capital spilled over with 1,000,000 processionists, men, women and children marched from Indra Prasha Estate to the India Gate lawn. [...] People had come from all over the country and belonged to several religions. A few Europeans dressed in white were also in the procession."
    Guinness Book of World Records, 1970.
  40. ^ a b c d e f g h i j k l Mangalwadi, Vishal and Hoeksema, Kurt. The world of gurus: a critical look at the philosphies of India’s influential gurus and mystics. Cornerstone Pr Chicago, revised edition (1992). ISBN 094089503X pp. 137-138
    The Divine Light Mission has not been interested in teachings and philosophies. Balyogeshwar and his brother have consistently rejected "theoretical" knowledge as "useless." I found the DLM devotees most difficult to talk to, because they neither wanted to teach their philosophy to me nor answer philosophical questions and objections. Their one comment was "Take the practical knowledge of the experience of Sound and Light and all your doubts and questions will be answered." Cite error: The named reference "Mangalwadi" was defined multiple times with different content (see the help page).
  41. ^ "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 Parameter error in {{ISBN}}: checksum, p224
  42. ^ McKean, Lise. Divine Enterprise: Gurus and the Hindu Nationalist Movement. University of Chicago Press, 1996, ISBN 0226560090. p. 54
  43. ^ a b c d e f g h i Cagan, A. Peace is Possible: The Life and Message of Prem Rawat. Mighty River Press, ISBN 0-9788694-9-4
  44. ^ Hadden, Religions of the World, p. 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 ...'
  45. ^ a b c d e f g h i j k l m n o p q r s t u v w x Hunt, Stephen J. Alternative Religions: A Sociological Introduction (2003), pp. 116–7, Ashgate Publishing, Ltd. ISBN 0-7546-3410-8
    The leader of the Divine Light Mission, the Guru Maharaji, was 13 years old when he spectacularly rose to fame in the early 1970s. It was his young age which made him different from other eastern gurus who had established similar Hindu-inspired movements at the time. He was the son of Shri Hans Ji Maharaj, who began the DLM in India in 1960, based on the teachings of his own variety of enlightenment through the acquisition of spiritual knowledge. When his father died in 1966, the Guru Maharaji announced himself as the new master and started his own teaching. His global tour in 1971 helped to establish a large following in Britain and the USA. In 1973, he held what was intended to have been a vast, much publicized event in the Houston Astrodome. "Millennium '73" was meant to launch the spiritual millennium, but the event attracted very few and had little wider influence.
    Perhaps because of this failure, Maharaji transformed his initial teachings in order to appeal to a Western context. He came to recognize that the Indian influences on his followers in the West were a hindrance to the wider acceptance of his teachings. He therefore changed the style of his message and relinquished the Hindu tradition, beliefs, and most of its original eastern religious practices. Hence, today the teachings do not concern themselves with reincarnation, heaven, or life after death. The movement now focuses entirely on "Knowledge", which is a set of simple instructions on how adherents should live. This Westernization of an essentially eastern message is not seen as a dilemma or contradiction. In the early 1980s, Maharaji altered the name of the movement to Elan Vital to reflect this change in emphasis. Once viewed by followers as Satguru or Perfect Master, he also appears to have surrendered his almost divine status as a guru. Now, the notion of spiritual growth is not derived, as with other gurus, from his personal charisma, but from the nature of his teachings and its benefit to the individual adherents to his movement. Maharaji also dismantled the structure of ashrams (communal homes).
    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 secret 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.
    For Elan Vital, the emphasis is on individual, subjective experience, rather than on a body of dogma. The teachings provide a kind of practical mysticism. Maharaji speaks not of God, but of the god or divinity within, the power that gives existence. He has occasionally referred to the existence of the two gods – the one created by humankind and the one which creates humankind. Although such references apparently suggest an acceptance of a creative, loving power, he distances himself and his teachings from any concept of religion. It is not clear whether it is possible to receive Knowledge from anyone other than Maharaji. He claims only to encourage people to "experience the present reality of life now." Leaving his more ascetic life behind him, he does not personally eschew material possessions. Over time, critics have focused on what appears to be his opulent lifestyle and argue that it is supported largely by the donations of his followers. However, deliberately keeping a low profile has meant that the movement has generally managed to escape the gaze of publicity that surrounds other NRMs.
    Cite error: The named reference "Hunt2003" was defined multiple times with different content (see the help page).
  46. ^ a b Geaves, Ron, From Totapuri to Maharaji: Reflections on a Lineage (Parampara), paper delivered to the 27th Spalding Symposium on Indian Religions, Regents Park College, Oxford, 22–24 March 2002 Abstract: During the early years of the 1970s, Divine Light Mission experienced phenomenal growth in the West. The teachings of the young Guru Maharaji (now known as Maharaji), based upon an experience of fulfilment arrived at by four techniques that focused attention inward, spread quickly to Britain, France, Germany, Holland, Switzerland, Spain, Italy, Scandinavia, Japan, South America, Australasia, Canada and the USA. Today, the teachings have gone worldwide to over 80 countries.
  47. ^ Goring, Rosemary (Ed.) Dictionary of Beliefs & Religions (1997) p. 145. Wordsworth Editions, ISBN 1853263540
  48. ^ Clarence Lewis Barnhart, Sol Steinmetz, Robert K. Barnhart. The Second Barnhart Dictionary of New English. Barnhart Books, 1980, ISBN:0060101547, p. 411
  49. ^ a b Melton, J. Gordon. Encyclopedic Handbook of Cults in America. pp. 141–2. Entry: Divine Light Mission "In 1970 Maharaj Ji announced his plans to carry the knowledge throughout the world and the following year, against his mother’s wishes, made his first visit to the West. A large crowd came to Colorado the next year to hear him give his first set of discourses in America. Many were initiated and became the core of the Mission in the United States. Headquarters were established in Denver, and by the end of 1973, tens of thousands had been initiated, and several hundred centers as well as over twenty ashrams formed. Cite error: The named reference "Melton" was defined multiple times with different content (see the help page).
  50. ^ Downton, Sacred Journeys. "Nearly sixteen, he was ready to assume a more active part in deciding what direction the movement should take. This of course meant that he had to encroach on his mother's territory and, given the fact that she was accustomed to having control, a fight was inevitable."
  51. ^ Geaves, Ron, in Christopher Partridge (Eds.), New Religions: A Guide. New Religious Movements, Sects and Alternative Spiritualities. pp. 201–202, Oxford University Press, U.S.A. (2004) ISBN 978-0195220421. "As Maharaji began to grow older and establish his teachings worldwide he increasingly desired to manifest his own vision of development and growth. This conflict resulted in a split between Maharaji and his family, ostensibly caused by his mother's inability to accept Maharaji's marriage to an American follower rather than the planned traditional arranged marriage."
  52. ^ Melton, J. Gordon. Encyclopedia of American Religions. "In the early 1980s, Maharaj Ji moved to disband the Divine Light Mission and he personally renounced the trappings of Indian culture and religion. Disbanding the mission, he founded Elan Vital, an organization essential to his future role as teacher."
  53. ^ "The Prem Rawat Foundation website".
  54. ^ Melton, J. Gordon. Entry "DIVINE LIGHT MISSION", subtitle "Controversy" in Encyclopedic Handbook of Cults in America. Garland, 1986 (revised edition), ISBN 0-8240-9036-5 pp. 144–5
    During the first years of the Divine Light Mission in the United States, both it and Maharaj Ji were constantly involved in controversy. The teachings of the Mission, particularly the public discourses of Maharaj Ji, were condemned as lacking in substance. Maharaj Ji, who frequently acted like the teenager that he was in public, was seen as immature and hence unfit to be a religious leader. At one point, a pie was thrown in his face (which led angry followers to assault the perpetrator). Ex members attacked the group with standard anti cult charges of brainwashing and mind control.
    However, as the group withdrew from the public eye, little controversy followed it except for the accusations of Robert Mishner [sic] the former president of the Mission, who left in 1977. Mishner complained that the ideals of the group had become impossible to fulfill and that money was increasingly diverted to Maharaj Ji's personal use. Mishner's charges [were] made just after the deaths at Jonestown, Guyana [...]
    (Note: deaths at Jonestown: November 1978)
  55. ^ a b c d e f Schnabel, Tussen stigma en charisma ("Between stigma and charisma"), 1982. Ch. IV, C:
    (p. 99:) [...] persoonlijke kwaliteiten alleen [zijn] onvoldoende [...] voor de erkenning van het charismatisch leiderschap. [...] de verwende materialistische en intellectueel weinig opmerkelijke Maharaj Ji.
    (p. 101-102:) Tegelijkertijd betekent dit echter [dat] charismatisch leiderschap als zodanig tot op zekere hoogte ensceneerbaar is. Maharaj Ji is daar een voorbeeld van. In zekere zin gaat het hier om geroutiniseerd charisma (erfopvolging), maar voor de volgelingen in Amerika en Europa geldt dat toch nauwelijks: zij waren bereid in juist hem te geloven en er was rond Maharaj Ji een hele organisatie die dat geloof voedde en versterkte.
      [...] personal qualities alone are insufficient for the recognition of the charismatic leadership. [...] the pampered materialistic and intellectually quite unremarkable Maharaj Ji.
    At the same time, this means however that charismatic leadership, as such, can be staged to a certain degree. Maharaj Ji is an example of this. Certainly, Maharaj Ji's leadership can be seen as routinized charisma (hereditary succession), but for the followers in America and Europe this is hardly significant: they were prepared to have faith specifically in him and Maharaj Ji was embedded in a whole organisation that fed and reinforced that faith.
    Cite error: The named reference "Schnabel1982" was defined multiple times with different content (see the help page).
  56. ^ a b c d e f g Kent, Stephen A. From slogans to mantras: social protest and religious conversion in the late Vietnam war era, Syracuse University press, 2001, ISBN 0-8156-2948-6
  57. ^ "Guru Tries to Take Control of Mission" in The Ruston Daily Leader, April 9, 1975: "Earlier this month, the guru's mother issued a statement in New Delhi saying she had disowned her son because of his pursuit of "a despicable, nonspiritual way of life." [...] Sources close to Rajeshwari Devi said she was upset because of her son's materialistic lifestyle, including a fondness for expensive homes and sports cars, and because of his marriage last year to his secretary."
  58. ^ Nichols, Larry A. Encyclopedia Dictionary of Cults Sects and World Religions. Zondervan, Grand Rapids, Michigan, 2006. P. 100
  59. ^ Hadden, Religions of the world, pp.428
  60. ^ Hunt 2003, p.115
  61. ^ KHALSA, KIRPAL SINGH. "New Religious Movements Turn to Worldly Success". Journal for the Scientific Study of Religion, 1986, 25 (2): 233-247
  62. ^ Geaves, Ron, in Christopher Partridge (Eds.), New Religions: A Guide. New Religious Movements, Sects and Alternative Spiritualities. pp. 201–202, Oxford University Press, U.S.A. (2004) ISBN 978-0195220421. "As Maharaji began to grow older and establish his teachings worldwide he increasingly desired to manifest his own vision of development and growth. This conflict resulted in a split between Maharaji and his family, ostensibly caused by his mother's inability to accept Maharaji's marriage to an American follower rather than the planned traditional arranged marriage."
  63. ^ Nichols, Larry A. Encyclopedia Dictionary of Cults Sects and World Religions. Zondervan, Grand Rapids, Michigan, 2006. P. 100
  64. ^ Melton, J. Gordon. Encyclopedic Handbook of Cults in America. pp. 141–2. Entry: Divine Light Mission
  65. ^ Melton J. Gordon Encyclopedic Handbook of Cults in America. New York/London: Garland, 1986 (revised edition), ISBN 0-8240-9036-5, pp. 141-145
  66. ^ "Guru Maharaj Ji becomes a citizen of the U.S." Rocky Mountain News, Wednesday, October 19, 1977, Denver, Colorado, U.S.A.
  67. ^ Hunt, Stephen J. Alternative Religions: A Sociological Introduction (2003), pp.116-7, Ashgate Publishing, Ltd. ISBN 0-7546-3410-8
  68. ^ "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 Parameter error in {{ISBN}}: checksum, p224
  69. ^ Hadden, Religions of the World, p. 428
  70. ^ Melton J. Gordon Encyclopedic Handbook of Cults in America. New York/London: Garland, 1986 (revised edition), ISBN 0-8240-9036-5, pp. 141-145
  71. ^ Miller, America's Alternative Religions, p. 474
  72. ^ Melton J. Gordon Encyclopedic Handbook of Cults in America. New York/London: Garland, 1986 (revised edition), ISBN 0-8240-9036-5, pp. 141-145
  73. ^ "Guru Maharaj Ji becomes a citizen of the U.S." Rocky Mountain News, Wednesday, October 19, 1977, Denver, Colorado, U.S.A.
  74. ^ Hunt, Stephen J. Alternative Religions: A Sociological Introduction (2003), pp.116-7, Ashgate Publishing, Ltd. ISBN 0-7546-3410-8
  75. ^ "The Prem Rawat Foundation website". Retrieved 2008-06-09.
  76. ^ a b c d e f g "Contact Information - Materials". Retrieved 2008-06-09.
  77. ^ Lans, Jan van der Dr. Volgelingen van de goeroe: Hedendaagse religieuze bewegingen in Nederland, Ambo, Baarn, 1981 ISBN 90-263-0521-4 (in Dutch)
  78. ^ "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 Parameter error in {{ISBN}}: checksum, p224
  79. ^ Hadden, Religions of the World, p. 428
  80. ^ Melton J. Gordon Encyclopedic Handbook of Cults in America. New York/London: Garland, 1986 (revised edition), ISBN 0-8240-9036-5, pp. 141-145
  81. ^ Miller, America's Alternative Religions, p. 474
  82. ^ Melton J. Gordon Encyclopedic Handbook of Cults in America. New York/London: Garland, 1986 (revised edition), ISBN 0-8240-9036-5, pp. 141-145
  83. ^ "Guru Maharaj Ji becomes a citizen of the U.S." Rocky Mountain News, Wednesday, October 19, 1977, Denver, Colorado, U.S.A.
  84. ^ Hunt, Stephen J. Alternative Religions: A Sociological Introduction (2003), pp.116-7, Ashgate Publishing, Ltd. ISBN 0-7546-3410-8
  85. ^ "The Prem Rawat Foundation website". Retrieved 2008-06-09.
  86. ^ Lans, Jan van der Dr. Volgelingen van de goeroe: Hedendaagse religieuze bewegingen in Nederland, Ambo, Baarn, 1981 ISBN 90-263-0521-4 (in Dutch)
  87. ^ "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 Parameter error in {{ISBN}}: checksum, p224
  88. ^ Hadden, Religions of the World, p. 428
  89. ^ Melton J. Gordon Encyclopedic Handbook of Cults in America. New York/London: Garland, 1986 (revised edition), ISBN 0-8240-9036-5, pp. 141-145
  90. ^ Miller, America's Alternative Religions, p. 474
  91. ^ Melton J. Gordon Encyclopedic Handbook of Cults in America. New York/London: Garland, 1986 (revised edition), ISBN 0-8240-9036-5, pp. 141-145
  92. ^ "Guru Maharaj Ji becomes a citizen of the U.S." Rocky Mountain News, Wednesday, October 19, 1977, Denver, Colorado, U.S.A.
  93. ^ Hunt, Stephen J. Alternative Religions: A Sociological Introduction (2003), pp.116-7, Ashgate Publishing, Ltd. ISBN 0-7546-3410-8
  94. ^ "The Prem Rawat Foundation website". Retrieved 2008-06-09.
  95. ^ Lans, Jan van der Dr. Volgelingen van de goeroe: Hedendaagse religieuze bewegingen in Nederland, Ambo, Baarn, 1981 ISBN 90-263-0521-4 (in Dutch)
  96. ^ Hadden, Religions of the World, p. 428
  97. ^ Melton J. Gordon Encyclopedic Handbook of Cults in America. New York/London: Garland, 1986 (revised edition), ISBN 0-8240-9036-5, pp. 141-145
  98. ^ Miller, America's Alternative Religions, p. 474
  99. ^ Melton J. Gordon Encyclopedic Handbook of Cults in America. New York/London: Garland, 1986 (revised edition), ISBN 0-8240-9036-5, pp. 141-145
  100. ^ "Guru Maharaj Ji becomes a citizen of the U.S." Rocky Mountain News, Wednesday, October 19, 1977, Denver, Colorado, U.S.A.
  101. ^ Hunt, Stephen J. Alternative Religions: A Sociological Introduction (2003), pp.116-7, Ashgate Publishing, Ltd. ISBN 0-7546-3410-8
  102. ^ Lans, Jan van der Dr. Volgelingen van de goeroe: Hedendaagse religieuze bewegingen in Nederland, Ambo, Baarn, 1981 ISBN 90-263-0521-4 (in Dutch)
  103. ^ "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 Parameter error in {{ISBN}}: checksum, p224
  104. ^ Hadden, Religions of the World, p. 428
  105. ^ Melton J. Gordon Encyclopedic Handbook of Cults in America. Routledge, 1992 (1st Edition), ISBN 0-815-31140-0, p. 217
  106. ^ Miller, America's Alternative Religions, p. 474
  107. ^ Melton J. Gordon Encyclopedic Handbook of Cults in America. New York/London: Garland, 1986 (revised edition), ISBN 0-8240-9036-5, pp. 141-145
  108. ^ "Guru Maharaj Ji becomes a citizen of the U.S." Rocky Mountain News, Wednesday, October 19, 1977, Denver, Colorado, U.S.A.
  109. ^ Hunt, Stephen J. Alternative Religions: A Sociological Introduction (2003), pp.116-7, Ashgate Publishing, Ltd. ISBN 0-7546-3410-8
  110. ^ "The Prem Rawat Foundation website". Retrieved 2008-06-09.
  111. ^ Lans, Jan van der Dr. Volgelingen van de goeroe: Hedendaagse religieuze bewegingen in Nederland, Ambo, Baarn, 1981 ISBN 90-263-0521-4 (in Dutch)
  112. ^ "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 Parameter error in {{ISBN}}: checksum, p224
  113. ^ Hadden, Religions of the World, p. 428
  114. ^ Melton J. Gordon Encyclopedic Handbook of Cults in America. Routledge, 1992 (1st Edition), ISBN 0-815-31140-0, p. 217
  115. ^ Miller, America's Alternative Religions, p. 474
  116. ^ Melton J. Gordon Encyclopedic Handbook of Cults in America. New York/London: Garland, 1986 (revised edition), ISBN 0-8240-9036-5, pp. 141-145
  117. ^ "Guru Maharaj Ji becomes a citizen of the U.S." Rocky Mountain News, Wednesday, October 19, 1977, Denver, Colorado, U.S.A.
  118. ^ Hunt, Stephen J. Alternative Religions: A Sociological Introduction (2003), pp.116-7, Ashgate Publishing, Ltd. ISBN 0-7546-3410-8
  119. ^ "The Prem Rawat Foundation website". Retrieved 2008-06-09.
  120. ^ Lans, Jan van der Dr. Volgelingen van de goeroe: Hedendaagse religieuze bewegingen in Nederland, Ambo, Baarn, 1981 ISBN 90-263-0521-4 (in Dutch)
  121. ^ "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 Parameter error in {{ISBN}}: checksum, p224
  122. ^ Hadden, Religions of the World, p. 428
  123. ^ "The Prem Rawat Foundation website". Retrieved 2008-06-09.
  124. ^ Melton J. Gordon Encyclopedic Handbook of Cults in America. Routledge, 1992 (1st Edition), ISBN 0-815-31140-0, p. 217
  125. ^ Miller, America's Alternative Religions, p. 474
  126. ^ Melton J. Gordon Encyclopedic Handbook of Cults in America. New York/London: Garland, 1986 (revised edition), ISBN 0-8240-9036-5, pp. 141-145
  127. ^ "Guru Maharaj Ji becomes a citizen of the U.S." Rocky Mountain News, Wednesday, October 19, 1977, Denver, Colorado, U.S.A.
  128. ^ Hunt, Stephen J. Alternative Religions: A Sociological Introduction (2003), pp.116-7, Ashgate Publishing, Ltd. ISBN 0-7546-3410-8
  129. ^ Foss & Larkin 1978
  130. ^ Lans, Jan van der Dr. Volgelingen van de goeroe: Hedendaagse religieuze bewegingen in Nederland, Ambo, Baarn, 1981 ISBN 90-263-0521-4 (in Dutch)
  131. ^ "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 Parameter error in {{ISBN}}: checksum, p224
  132. ^ Hadden, Religions of the World, p. 428
  133. ^ "The Prem Rawat Foundation website". Retrieved 2008-06-09.
  134. ^ Melton J. Gordon Encyclopedic Handbook of Cults in America. Routledge, 1992 (1st Edition), ISBN 0-815-31140-0, p. 217
  135. ^ Miller, America's Alternative Religions, p. 474
  136. ^ Melton J. Gordon Encyclopedic Handbook of Cults in America. New York/London: Garland, 1986 (revised edition), ISBN 0-8240-9036-5, pp. 141-145
  137. ^ "Guru Maharaj Ji becomes a citizen of the U.S." Rocky Mountain News, Wednesday, October 19, 1977, Denver, Colorado, U.S.A.
  138. ^ Hunt, Stephen J. Alternative Religions: A Sociological Introduction (2003), pp.116-7, Ashgate Publishing, Ltd. ISBN 0-7546-3410-8
  139. ^ Barrett, David V., The New Believers: A Survey of Sects, Cults and Alternative Religions (2003), Cassel, ISBN 1-84403-040-7
  140. ^ Foss & Larkin 1978
  141. ^ Lans, Jan van der Dr. Volgelingen van de goeroe: Hedendaagse religieuze bewegingen in Nederland, Ambo, Baarn, 1981 ISBN 90-263-0521-4 (in Dutch)
  142. ^ "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 Parameter error in {{ISBN}}: checksum, p224
  143. ^ Hadden, Religions of the World, p. 428
  144. ^ Melton J. Gordon Encyclopedic Handbook of Cults in America. Routledge, 1992 (1st Edition), ISBN 0-815-31140-0, p. 217
  145. ^ Miller, America's Alternative Religions, p. 474
  146. ^ Melton J. Gordon Encyclopedic Handbook of Cults in America. New York/London: Garland, 1986 (revised edition), ISBN 0-8240-9036-5, pp. 141-145
  147. ^ "Guru Maharaj Ji becomes a citizen of the U.S." Rocky Mountain News, Wednesday, October 19, 1977, Denver, Colorado, U.S.A.
  148. ^ Hunt, Stephen J. Alternative Religions: A Sociological Introduction (2003), pp.116-7, Ashgate Publishing, Ltd. ISBN 0-7546-3410-8
  149. ^ "The Prem Rawat Foundation website". Retrieved 2008-06-09.
  150. ^ Lans, Jan van der Dr. Volgelingen van de goeroe: Hedendaagse religieuze bewegingen in Nederland, Ambo, Baarn, 1981 ISBN 90-263-0521-4 (in Dutch)
  151. ^ "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 Parameter error in {{ISBN}}: checksum, p224
  152. ^ Hadden, Religions of the World, p. 428
  153. ^ "The Prem Rawat Foundation website". Retrieved 2008-06-09.
  154. ^ Melton J. Gordon Encyclopedic Handbook of Cults in America. Routledge, 1992 (1st Edition), ISBN 0-815-31140-0, p. 217
  155. ^ H.W. Wilson Co. Current biography yearbook: 1994 p.256
  156. ^ Miller, America's Alternative Religions, p. 474
  157. ^ Melton J. Gordon Encyclopedic Handbook of Cults in America. New York/London: Garland, 1986 (revised edition), ISBN 0-8240-9036-5, pp. 141-145
  158. ^ "Guru Maharaj Ji becomes a citizen of the U.S." Rocky Mountain News, Wednesday, October 19, 1977, Denver, Colorado, U.S.A.
  159. ^ Hunt, Stephen J. Alternative Religions: A Sociological Introduction (2003), pp.116-7, Ashgate Publishing, Ltd. ISBN 0-7546-3410-8
  160. ^ Barrett, David V., The New Believers: A Survey of Sects, Cults and Alternative Religions (2003), Cassel, ISBN 1-84403-040-7
  161. ^ Foss & Larkin 1978
  162. ^ Lans, Jan van der Dr. Volgelingen van de goeroe: Hedendaagse religieuze bewegingen in Nederland, Ambo, Baarn, 1981 ISBN 90-263-0521-4 (in Dutch)
  163. ^ "What People Say About Prem Rawat". Retrieved 2008-07-03.
  164. ^ Downton, James V., Sacred journeys: The conversion of young Americans to Divine Light Mission,(1979), p.157 Columbia University Press. ISBN 0-231-04198-5
  165. ^ "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 Parameter error in {{ISBN}}: checksum, p224
  166. ^ Hadden, Religions of the World, p. 428
  167. ^ "The Prem Rawat Foundation website". Retrieved 2008-06-09.
  168. ^ Melton J. Gordon Encyclopedic Handbook of Cults in America. Routledge, 1992 (1st Edition), ISBN 0-815-31140-0, p. 217
  169. ^ Miller, America's Alternative Religions, p. 474
  170. ^ Melton J. Gordon Encyclopedic Handbook of Cults in America. New York/London: Garland, 1986 (revised edition), ISBN 0-8240-9036-5, pp. 141-145
  171. ^ "Guru Maharaj Ji becomes a citizen of the U.S." Rocky Mountain News, Wednesday, October 19, 1977, Denver, Colorado, U.S.A.
  172. ^ Hunt, Stephen J. Alternative Religions: A Sociological Introduction (2003), pp.116-7, Ashgate Publishing, Ltd. ISBN 0-7546-3410-8
  173. ^ Barrett, David V., The New Believers: A Survey of Sects, Cults and Alternative Religions (2003), Cassel, ISBN 1-84403-040-7
  174. ^ Foss & Larkin 1978
  175. ^ Lans, Jan van der Dr. Volgelingen van de goeroe: Hedendaagse religieuze bewegingen in Nederland, Ambo, Baarn, 1981 ISBN 90-263-0521-4 (in Dutch)
  176. ^ "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 Parameter error in {{ISBN}}: checksum, p224
  177. ^ 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.
  178. ^ Stephen J. Hunt Alternative Religions: A Sociological Introduction (2003), pp.116-7, Ashgate Publishing, Ltd. ISBN 0-7546-3410-8
  179. ^ Barrett, David V., The New Believers: A Survey of Sects, Cults and Alternative Religions (2003), Cassel, ISBN 1-84403-040-7
  180. ^ Foss & Larkin 1978
  181. ^ Lans, Jan van der Dr. Volgelingen van de goeroe: Hedendaagse religieuze bewegingen in Nederland, Ambo, Baarn, 1981 ISBN 90-263-0521-4 (in Dutch)
  182. ^ Galanter Cults: Faith, Healing and Coercion (Paperback) by Marc Galanter "Over the long term of membership, meditation also played an important role in supporting a convert's continuing involvement. An analysis of the relationship between the time members spent in meditation and the decline in their level of neurotic distress revealed that greater meditation time was associated with diminished neurotic distress. This association suggests that the emotional response to meditation acts as a reinforcement for its continued practice.' That is, the more a member meditated, in general, the better the person was likely to feel. Members apparently used meditation to relieve distress, both at scheduled times and on an ad hoc basis. This tranquilizer, as it were, had its own reinforcing qualities and no doubt helped cement commitment to the sect. In this way, it had an addicting effect."
  183. ^ ""Downton Sacred Journeys Page 210 "The aimlessness and lack of meaning which prevailed in their early lives has all but disappeared, for their involvement in the Mission has given their lives a definite direction and purpose. At one level, meaning developed as a consequence of their spiritual experience; at another, it emerged through the discovery of a social niche in the premie community. "I now know who I am, where I'm going, and why. Eliminating those confusions has made my life very easy." There is little doubt in my mind that these premies have changed in a positive way. Today, they seem less alienated, aimless, worried, afraid, and more peaceful, loving, confident, and appreciative of life. We could attribute these changes to surrender, devotion, and their involvement in the premie community. Each of these undoubtedly had a positive impact, but, if we accept what premies say, none were as critical as their experience of the universal spirit. Meditating on the life-energy for five years, they report having more positive attitudes about themselves. Perhaps Walt captures the feeling best: "Today, I'm less paranoid, fearful, unhappy, hung up, and selfish. I'm still basically the same person, but now I'm more positive, confident, understanding of others, stronger as a person, and happier.

|}

Proposal 5

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The following discussion has been closed. Please do not modify it.

This page is for proposals related to the Wikipedia:Mediation Cabal/Cases/2008-04-20 Prem Rawat. User should:

  • Add their proposed wording to a new section
  • Not sign their section with the standard ~~~~
  • Not comment on other sections, this will be done at the discussion page
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Proposal 1

For inclusion in Divine Light Mission#Members

A study of DLM members found that 45% of members had used marijuana daily before joining, while only 7% did so at the time of the study. Seventy-one percent had psychological stress before joining compared to 37% at the time of the study. Overall, 38% had sought profesional help for psychological problems before joining.[1] The same researcher reports that 82% of members were single, 97% were white, and 73% were in their twenties. The percentage of members with Catholic or Protestant backgrounds mirrored the general population, while there were ten times as many members with Jewish backgrounds as in the general population (21% versus 2%). Three-quarters of members had attended college.[2] A different study, of deprogrammed former members, found that 58% were Jewish, 33% Protestant, and 7% Catholic. They first came in contact with the DLM at an average age of 25 and stayed for three years.[3]

Proposal 2

A 1978 study of DLM members by Marc Galanter, based on the responses given by 119 members that received questionnaires, found that after two years, members reported a considerable decline in psychological distress and drug use after joining. The study found that 45% of these surveyed had used marijuana daily before joining, while only 7% did so at the time of the study. Seventy-one percent had psychological stress before joining compared to 37% at the time of the study. Overall, 38% had sought professional help for psychological problems before joining.

These observations led to reveal what Galanter's describes as "an apparent overall improvement in psychiatric state derived from conversion and its retention through continued membership", and that members, whether they were seriously distressed or not before joining, reported an improved emotional state after joining. Galanter reports that 82% of members surveyed were single, 97% were white, and 73% were in their twenties. The percentage of these with Catholic or Protestant backgrounds mirrored the general population, while there were ten times as many members with Jewish backgrounds as in the general population (21% versus 2%). Three-quarters of them had attended college.[4]

[...]

Proposal 3

A 1978 study of DLM members by Marc Galanter, based on the responses given by 119 members that received questionnaires at a festival, found that after two years, members reported a considerable decline in psychological distress and drug use after joining. The study found that 45% of these surveyed had used marijuana daily before joining, while only 7% did so at the time of the study. Seventy-one percent had psychological stress before joining compared to 37% at the time of the study. Overall, 38% had sought professional help for psychological problems before joining. These observations led to reveal what Galanter's describes as "an apparent overall improvement in psychiatric state derived from conversion and its retention through continued membership", and that members, whether they were seriously distressed or not before joining, reported an improved emotional state after joining. Galanter reports that 82% of members surveyed were single, 97% were white, and 73% were in their twenties. The percentage of these with Catholic or Protestant backgrounds mirrored the general population, while there were ten times as many members with Jewish backgrounds as in the general population (21% versus 2%). Three-quarters of them had attended college.[4]

James V. Downton conducted a study of 41 DLM members from three cities and, for comparison, 29 members of the Hare Krishna movement and 40 local college students. Among the DLM members the average age was 23 and ranged from 19 to 29. They came from middle-class backgrounds, all white, and had attended an average of 1.5 years of college, similar to the Hare Krishnas sample, though DLM members were less likely to have come from broken homes. Sixty-five percent of DLM members reported having religious experiences while tripping on LSD. Overall, 95% of DLM membes had used psychedelic drugs, compared to 89% of Hare Krishans and 67% of college students. Compared to the college student sample, fewer DLM members had had religious upbringings and they tended to have had worse family experiences though only 17% came from "broken homes".[5]

Proposal 4

A 1978 study of DLM members by Marc Galanter, based on the responses given by 119 members that received questionnaires at a festival, found that after two years, members reported a considerable decline in psychological distress and drug use after joining. The study found that 45% of these surveyed had used marijuana daily before joining, while only 7% did so at the time of the study. Seventy-one percent had psychological stress before joining compared to 37% at the time of the study. Overall, 38% had sought professional help for psychological problems before joining. These observations led to reveal what Galanter's describes as "an apparent overall improvement in psychiatric state derived from conversion and its retention through continued membership", and that members, whether they were seriously distressed or not before joining, reported an improved emotional state after joining. Galanter reports that 82% of members surveyed were single, 97% were white, and 73% were in their twenties. The percentage of these with Catholic or Protestant backgrounds mirrored the general population, while there were ten times as many members with Jewish backgrounds as in the general population (21% versus 2%). Three-quarters of them had attended college.[4]

James V. Downton conducted a study of 41 DLM members from three cities and, and 40 local college students for comparison. Among the DLM members the average age was 23 and ranged from 19 to 29. They came from middle-class backgrounds, all white, and had attended an average of 1.5 years of college. Sixty-five percent of DLM members reported having religious experiences while tripping on LSD. Overall, 95% of DLM membes had used psychedelic drugs, compared to 67% of college students. Fewer DLM members had had religious upbringings and they tended to have had worse family experiences though only 17% came from "broken homes" in comparison with the college students sample.[6]

Proposal 5

A study of the effects of group cohesiveness carried out by Marc Galanter, based on questionnaire responses given by 119 DLM members attending a festival in 1978, found that after two years involvement with DLM, members reported a considerable decline in psychological distress and drug use compared to their pre membership status. The study found that 45% of those surveyed had used marijuana daily before joining, while only 7% did so at the time of the study. Seventy-one percent reported psychological stress before joining compared to 37% at the time of the study. Overall, 38% had sought professional help for psychological problems before joining. These observations led to what Galanter's describes as "an apparent overall improvement in psychiatric state derived from conversion and its retention through continued membership", and that members, whether they were seriously distressed or not before joining, reported an improved emotional state after joining. Galanter reports that 82% of members surveyed were single, 97% were white, and 73% were in their twenties. The percentage of these with Catholic or Protestant backgrounds mirrored the general population, while there were ten times as many members with Jewish backgrounds as in the general population (21% versus 2%). Three-quarters of them had attended college.[4]

James V. Downton conducted a comparative study of 41 DLM members from three US cities, 29 members of the Hare Krishna movement and 40 college students. Among the DLM members the average age was 23 and ranged from 19 to 29. They came from middle-class backgrounds, all were white and had attended an average of 1.5 years of college, similar to the Hare Krishnas sample, though DLM members were less likely to have come from broken homes. Sixty-five percent of DLM members reported having religious experiences while tripping on LSD. Overall, 95% of DLM members had used psychedelic drugs, compared to 89% of Hare Krishnas and 67% of the college student cohort. Compared to the college students, fewer DLM members had had religious upbringings and they tended to have had worse family experiences though only 17% came from "broken homes".[5]

Proposal 6

A study of group cohesiveness carried out by Marc Galanter in 1974, based on questionnaire responses given by 119 DLM members randomly chosen from festival registration lines, found that after two years involvement with DLM, members reported a considerable decline in psychological distress and drug use compared to their pre membership status. The study found that 45% of those surveyed had used marijuana daily before joining, while only 7% did so at the time of the study. Seventy-one percent reported psychological stress before joining compared to 37% at the time of the study. Overall, 38% had sought professional help for psychological problems before joining. These observations led to what Galanter's describes as "an apparent overall improvement in psychiatric state derived from conversion and its retention through continued membership", and that members, whether they were seriously distressed or not before joining, reported an improved emotional state after joining. Galanter reports that 82% of members surveyed were single, 97% were white, and 73% were in their twenties. The percentage of these with Catholic or Protestant backgrounds mirrored the general population, while there were ten times as many members with Jewish backgrounds as in the general population (21% versus 2%). Three-quarters of them had attended college.[4]

James V. Downton conducted a comparative study of 41 DLM members from three US cities, 29 members of the Hare Krishna movement and 40 college students. Among the DLM members the average age was 23 and ranged from 19 to 29. They came from middle-class backgrounds, all were white and had attended an average of 1.5 years of college, similar to the Hare Krishna sample, though DLM members were less likely to have come from broken homes. Sixty-five percent of DLM members reported having religious experiences while tripping on LSD. Overall, 95% of DLM members had used psychedelic drugs, compared to 89% of Hare Krishna and 67% of the college student cohort. Compared to the college students, fewer DLM members had had religious upbringings and they tended to have had worse family experiences though only 17% came from "broken homes".[7]

References

References
  1. ^ Galanter, Marc. Cults: Faith, Healing, and Coercion, Oxford University Press, 1989. p.35
  2. ^ Galanter, Marc. Cults: Faith, Healing, and Coercion, Oxford University Press, 1989. p.23
  3. ^ Conway, Flo & Siegelman, Jim. Snapping: America's Epidemic of Sudden Personality Change. Stillpoint Press, New York, 1995, 2nd ed. p 360
  4. ^ a b c d Galanter, Marc (1999). Cults: faith, healing, and coercion. Oxford [Oxfordshire]: Oxford University Press. ISBN 0-19-512370-0.
  5. ^ Downton, James V. Sacred Journeys. Columbia University Press, 1979. pp 228-230.
  6. ^ Downton, James V. Sacred Journeys. Columbia University Press, 1979. pp 228-230.
  7. ^ Downton, James V. Sacred Journeys. Columbia University Press, 1979. pp 228-230.

Proposal 6

This discussion has been closed. Please do not modify it.
The following discussion has been closed. Please do not modify it.

This page is for drafts related to the Prem Rawat. Users should:

  • Add their proposed wording to a new section
  • Not sign their section with the standard ~~~~
  • Not comment on other sections, this will be done at the discussion page
  • Not change the wording of drafts, they should add a new draft with the changed wording

Reception section

Draft 0

(current version)

== Reception ==

According to Ron Geaves, one of the earliest Western students of Prem Rawat who later became a Professor of Religion in the UK:[1] "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."[2]

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.[3] According to Ron Geaves, one of the earliest Western students of Prem Rawat who later became a Professor of Religion in the UK:[4] "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."[2]

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.[3]

Following

Estimates of the number of Rawat's adherents varied, and became less certain over time.[5] Petersen states that Rawat claimed 7 million disciples worldwide in 1973, with 60,000 in the U.S.[6] Rudin & Rudin give a worldwide following of 6 million prior to the family schism of 1974, of which 50,000 were in the U.S. According to these authors, these figures had fallen to 1.2 million for Prem Rawat's personal worldwide following in 1980, of which just 15,000 were in the U.S.[7] Palmer and Keller published a general DLM membership of approximately 1.2 million worldwide, with 50,000 in the U.S., in 1990 and 1997.[8]

Paul Schnabel notes a steady growth of adherence in the U.S. until 1975 (numbers for 1974: 50,000 premies, of which 1,200 living in ashrams), with a steep decline afterwards.[9] 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.[10] Melton & Moore suggested a U.S. following of no more than 3,000 committed followers in 1982 out of some 50,000 who had been initiated into the Knowledge meditation.[11] By 1993 it was no longer possible to obtain estimates from Rawat's organisations.[5] Paul Schnabel indicated that in 1980 the number of DLM adherents in the Netherlands had fallen to 150, 15 of which were living in a community setting.[12] In 1983 the following of Rawat in Fiji was around 1,000.[13] For West Germany, 800 members were recorded in 1987.[14]

Media

After Prem Rawat's first arrival in the United Kingdom and United States in 1971 at the age of thirteen and through the 1970s he, his students and his organizations attracted media scrutiny and attention. Examples of articles appearing in the mainstream press in that decade include a 1974 article in Rolling Stone magazine and a 1979 article in the New York Review of Books.[15][16] 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.[17]

Authority

Note: This section is being worked out at User:Steve Crossin/Mediation/Prem Rawat/Proposal2

In 1982, 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 stated that Rawat's charisma was in a certain sense routinized (inherited) charisma, but that this was hardly a factor for how he was perceived by his Western following. There, his charisma was primarily the result of careful staging supported by a whole organization.[18]

Ron Geaves writes that Prem Rawat himself has stated that he does not consider himself to be a charismatic figure, preferring to refer to his teachings and the efficacy of the practice of the four techniques on the individual as the basis of his authority.[2]

Critical viewpoints

Schnabel observed, referring to research by the psychologist of religion Van der Lans, that among his Western students, Rawat appeared to stimulate 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, what is lost is the difference between the guru's person and that which the guru symbolizes—resulting in what they refer as limitless personality worship. Schnabel writes 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 in the end fails to live up to his or her expectations.[19]

Based on an analysis of Sophia Collier's Soul Rush, Barbour concludes that her deconversion from DLM was uncharacteristic compared to other deconversions from other movements, in that Collier's deconversion brought her no emotional suffering.[20]

When former officials of Rawat's organisations voiced their criticism in the aftermath of the Jonestown drama in the late 1970s they didn't limit themselves to the movement, but included its leader in their comments,[21] for instance that money was increasingly diverted to Rawat's personal use.[22]

"Ex-premie" became a term with which to indicate former followers.[13][23][24] A website started in 1996 utilizes the term, www.ex-premie.org.[25][24] Elan Vital has characterised former followers that became vocal critics as disgruntled former employees.[23]

Draft 1

== Reception ==

According to James V. Downton, many people watched with amazement the 13-year-old guru that attracted a mass following during 1971-73 — mainly young people from the counterculture — who accepted him as a "Perfect Master" despite his youth. Melton describes his arrival to the West as met with some ridicule but highlights, that more importantly, he attracted an extraordinary amount of interest from these young adults that where willing to examine his claims to be able to impart a direct experience of the Divine.[26]</ref> Downton observed that from his early beginnings Prem Rawat appealed to his followers to give up concepts and beliefs that may impede them from experiencing "Knowledge" or life force, more fully, and yet this emphasis on giving these beliefs did not prevent them from adopting a fairly rigid set of ideas about his divinity as well as project millennial preconceptions.[27] In 2003 David V. Barrett wrote that although Prem Rawat is still actively involved in the movement, he has stepped back from his traditional Hindu position as a guru, and due to the sweeping changes he introduced, the movement is less focused on him than in the past, and more likely to continue after his death.[28]

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.[3]

Ron Geaves, one of the earliest Western students of Prem Rawat who later became a Professor of Religion in the UK:[29] states that Prem Rawat has been successful since he left India in 1971, establishing his teachings in over eighty countries, and cites that his original vehicle, the Divine Light Mission, was described as the fastest growing new religious movement in the West.[2]


[... ]

Charisma and leadership

To be added after consensus is reached at User:Steve Crossin/Mediation/Prem Rawat/Proposal2 ...

...

Following

Estimates of the number of Rawat's adherents varied, and became less certain over time.[5] Petersen states that Rawat claimed 7 million disciples worldwide in 1973, with 60,000 in the U.S.[30] Rudin & Rudin give a worldwide following of 6 million prior to the family schism of 1974, of which 50,000 were in the U.S. According to these authors, these figures had fallen to 1.2 million for Prem Rawat's personal worldwide following in 1980, of which just 15,000 were in the U.S.[7] Palmer and Keller published a general DLM membership of approximately 1.2 million worldwide, with 50,000 in the U.S., in 1990 and 1997.[31]

Paul Schnabel notes a steady growth of adherence in the U.S. until 1975 (numbers for 1974: 50,000 premies, of which 1,200 living in ashrams), with a steep decline afterwards.[9] 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.[10] Melton & Moore suggested a U.S. following of no more than 3,000 committed followers in 1982 out of some 50,000 who had been initiated into the Knowledge meditation.[32] By 1993 it was no longer possible to obtain estimates from Rawat's organisations.[5] Paul Schnabel indicated that in 1980 the number of DLM adherents in the Netherlands had fallen to 150, 15 of which were living in a community setting.[12] In 1983 the following of Rawat in Fiji was around 1,000.[13] For West Germany, 800 members were recorded in 1987.[33]

Schnabel observed, referring to research by the psychologist of religion Van der Lans, that among his Western students, Rawat appeared to stimulate 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, what is lost is the difference between the guru's person and that which the guru symbolizes—resulting in what they refer as limitless personality worship. Schnabel writes 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 in the end fails to live up to his or her expectations.[19] Hunt asserts that Prem Rawat was once viewed by his followers as Satguru or Perfect Master, but now he has surrendered his almost divine status as a guru, and the spiritual growth of his followers is ascribed to the nature of his teachings and its benefits, rather than his charisma as a guru.[34]

Public image

During the 1970s multiple references about the young guru appeared in the media. Examples of articles appearing in the mainstream press in that decade include amongst others a 1974 article in Rolling Stone magazine and a 1979, several Time Magazine stories, and an article in the New York Review of Books.[35][36] 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.[37] Rawat was interviewed in 1973 on the The Merv Griffin Show in which the first question asked was related to his youth and people putting their faith on Rawat despite his age. The 15-year-old Rawat answered that it was not a question of faith but a practical experience. Griffin's other questions also referred to his age, asking what kind of experience can a 15-year-old have, to which Rawat responded that this particular experience is unrelated to age.[38]

Public appearances, honors and awards

In 1970 at age 12, at the culmination of the largest recorded procession in New Delhi estimated at 1,000,000 people over 18-miles, Rawat, then known as Sant Ji addressed a large gathering at a public event[39]

According to the website of the Prem Rawat Foundation, Rawat received the keys to the cities of New York City, New Orleans, Oakland. Kyoto, Detroit, Miami Beach, Miami, and Quito, as well as numerous resolutions and proclamations from state and federal government officials in the US.[40]

Draft 2

Articles that are revisions This proposal is in progress
== 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.[26] 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.[27]

Ron Geaves, one of the earliest Western students of Prem Rawat who later became a Professor of Religion in the UK[41] states that Prem Rawat has been successful since he left India in 1971, establishing his teachings in over eighty countries, and cites that his original vehicle, the Divine Light Mission, was described as the fastest growing new religious movement in the West.[2]

During the 1970s multiple references to the young guru appeared in the western media. In 1974 there was a Rolling Stone magazine article, and in 1979 several Time Magazine stories, and one article in the New York Review of Books.[42][43] 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.[44] Rawat was interviewed in 1973 on the The Merv Griffin Show. The first question asked was related to his youth, and to people putting their faith in him despite his age. The 15-year-old Rawat answered that it was not a question of faith but a practical experience. Griffin's other questions also referred to his age, asking what kind of experience can a 15-year-old have, to which Rawat responded that this particular experience is unrelated to age.[45]

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. [46]

Stephen A. Kent, in the preface of his book From Slogans to Mantras, described his disappointment in 1974 at hearing what he considered to be a poorly delivered and banal message by Rawat, and was surprised that his companions spoke glowingly about the same message.[3]

In 2003 David V. Barrett wrote that although Prem Rawat was still actively involved in the movement, he had stepped back from his traditional Hindu position as a guru, and the sweeping changes he introduced had made the movement less focused on him than it had been, and more likely to continue after his death.[28]

Charisma and leadership

Several scholars refer to Max Weber's classification of authority when describing Rawat as a charismatic leader.[47][18][48] 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."[49]

Melton refers to Rawat's personal charisma as one of the reasons for the rapid spread of his message among members of the 1960's counterculture.[50] 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; there, his charisma was primarily the result of careful staging supported by a whole organization.[18] Meredith McGuire sees formalization resulting from Rawat's desire to consolidate his power and authority over the movement in the United States.[47] 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.[51]

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.[52] 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.[53]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.[54]

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.[55] Ron Geaves, a professor of religion and one of the earliest Western students of Prem Rawat,[56] states that Rawat is not a renunciate, and 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.[57]

Following

Estimates of the number of Rawat's adherents has varied.[5] William J. Petersen states that in 1973 Rawat claimed 7 million disciples worldwide, with 60,000 in the U.S.[58] Rudin & Rudin give a worldwide following of 6 million prior to the family schism of 1974, of which 50,000 were in the U.S. According to these authors, in 1980 these figures had fallen to 1.2 million for Prem Rawat's personal worldwide following, of which just 15,000 were in the U.S.[7] In 1990 and 1997, Palmer and Keller estimated a DLM membership of approximately 1.2 million worldwide, with 50,000 in the U.S.[59]

Paul Schnabel notes a steady growth of adherence in the U.S. until 1975 (50,000 premies in 1974, of which 1,200 were living in ashrams) then a steep decline afterwards.[9] 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.[10] Melton & Moore suggested a U.S. following of no more than 3,000 committed followers in 1982 out of some 50,000 who had been initiated into the Knowledge meditation.[60] By 1993 it was no longer possible to obtain estimates from Rawat's organisations.[5] Paul Schnabel indicated that in 1980 the number of DLM adherents in the Netherlands had fallen to 150, 15 of whom were living in a community setting.[12] In 1983 the following of Rawat in Fiji was around 1,000.[13] For West Germany, 800 members were recorded in 1987.[61]

Paul Schnabel, referring to research by the psychologist of religion Van der Lans, observed that Rawat appeared to stimulate an uncritical attitude in his western students, which gave 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 can get lost, which results in what they refer as unlimited personality worship. Schnabel writes that this misunderstanding of the master-disciple relationship, removed from the context of the original Eastern guru-disciple tradition, often ends in disillusionment for the disciple, who finds that the teacher fails to live up to his or her expectations.[19] Stephen Hunt asserts that Prem Rawat was once viewed by his followers as Satguru or Perfect Master, but has now surrendered his almost divine status as a guru, and the spiritual growth of his followers is ascribed to the nature of his teachings and its benefits, rather than his charisma as a guru.[62]

Prem Rawat established The Keys, a DVD-based system for describing his message, which includes "Key Six", a special session for teaching the techniques of Knowledge. According to The Keys website of the Prem Rawat Foundation, as of May 2008, Key Six sessions have been held in 621 cities in 67 countries in the last eight years, and has been attended by 365,237 people during that period.[63]

Public appearances, honors and awards

In 1970 at age 12, at the culmination of the largest recorded procession ever held in New Delhi estimated at 1,000,000 people, and over 18-miles long, Rawat, then known as Sant Ji addressed a large gathering.[39]

According to the website of the Prem Rawat Foundation, Rawat received the keys to the cities of New York City, New Orleans, Oakland, Kyoto, Detroit, Miami Beach, Miami, and Quito, as well as numerous resolutions and proclamations from state and federal government officials in the US.[40]


Draft 3

"Reception" paragraph in Prem Rawat#Coming of age (currently 7th paragraph of that section):

[...§1-6...]

Following the Jonestown suicides in November 1978, Bob Mishler, co-founder of DLM in the United States and former president of the business side of the mission, and Robert Hand, a former vice president of the movement, warned of similarities between Guru Maharaj Ji and Jim Jones.[22][21] In January 1979 the Los Angeles Times reported that Rawat maintained his Malibu following despite a rising mistrust of cults.[64]

[...§8...]


==Reception==

According to Ron Geaves, one of the earliest Western students of Prem Rawat who later became a Professor of Religion in the UK:[65] "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."[2]

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.[3] According to Stephen J. Hunt critics have, over time, focused on what appears to be Rawat's opulent lifestyle and argue that it is supported largely by the donations of his followers.[55]

Media perceptions

(moved to User:Steve Crossin/Mediation/Prem Rawat/Proposal9 (Media)#Draft 1)

Charisma and leadership

Several scholars refer to Max Weber's classification of authority when describing Rawat as a charismatic leader.[47][18][48] 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."[49]

Melton refers to Rawat's personal charisma as one of the reasons for the rapid spread of his message among members of the 1960's counterculture.[50] 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; there, his charisma was primarily the result of careful staging supported by a whole organization.[18] Meredith McGuire sees formalization resulting from Rawat's desire to consolidate his power and authority over the movement in the United States.[47] 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.[66]

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.[52] 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.[53] 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.[46]

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.[55] Ron Geaves, a professor of religion and one of the earliest Western students of Prem Rawat,[67] states that Rawat is not a renunciate, and 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.[2]

Public recognition

[...]

Estimates of numbers of followers

Estimates of the number of Rawat's adherents varied, and became less certain over time.[5] Petersen states that Rawat claimed 7 million disciples worldwide in 1973, with 60,000 in the U.S.[68] Rudin & Rudin give a worldwide following of 6 million prior to the family schism of 1974, of which 50,000 were in the U.S. According to these authors, these figures had fallen to 1.2 million for Prem Rawat's personal worldwide following in 1980, of which just 15,000 were in the U.S.[7] Palmer and Keller published a general DLM membership of approximately 1.2 million worldwide, with 50,000 in the U.S., in 1990 and 1997.[69]

Schnabel notes a steady growth of adherence in the U.S. until 1975 (numbers for 1974: 50,000 premies, of which 1,200 living in ashrams), with a steep decline afterwards.[9] 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.[10] According to Melton, the same estimate of active U.S. members was reported by the Mission in 1980.[70] Melton & Moore suggested a U.S. following of no more than 3,000 committed followers in 1982 out of some 50,000 who had been initiated into the Knowledge meditation.[71] By 1993 it was no longer possible to obtain estimates from Rawat's organisations in the U.S.[5] Schnabel indicated that in 1980 the number of DLM adherents in the Netherlands had fallen to 150, 15 of which were living in a community setting.[12] In 1983 the following of Rawat in Fiji was around 1,000.[13] For West Germany, 800 members were recorded in 1987.[72]

Rawat and his students

[...]

Schnabel observed, referring to research by the psychologist of religion Van der Lans, that among his Western students, Rawat appeared to stimulate 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, what is lost is the difference between the guru's person and that which the guru symbolizes—resulting in what they refer as limitless personality worship. Schnabel writes 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 in the end fails to live up to his or her expectations.[19]

[...]

Former followers

In the mid-1970s several ex-members became vocal critics.[73] James Lewis wrote that they attacked the movement with charges of brainwashing and mind control.[74]

Based on an analysis of Sophia Collier's Soul Rush (published 1978), Barbour concludes that her deconversion from DLM was uncharacteristic compared to other deconversions from other movements, in that Collier's deconversion brought her no emotional suffering.[20]

In the late 1970s Bob Mishler, a former top official of the movement, complained that the ideals of the group had become impossible to fulfill and that money was increasingly diverted to Rawat's personal use.[22][21]

"Ex-premie" became a term with which to indicate former followers.[13][23][24] A website started in 1996 utilizes the term, www.ex-premie.org.[75][24][76] Elan Vital has characterised former followers that became vocal critics as disgruntled former employees.[23]

Draft 4

Opposition and Criticism

Sociologist Jeanne Messer describing Rawat says "Any man who says that all scriptures are true, that Buddha, Mohammed, Moses, Jesus, Krishna, and a host of others were all Christ, is a heretic everywhere". [77]. And Rawat has been confronted with opposition since he became a guru. People have doubted his age and claimed he mouthed to a pre-recorded speech. [78]. His meetings were often marred by riots and disturbances. In Bihar the Arya Samaj, a Hindu organization plastered anti Rawat posters all over the city, his meeting had to be cancelled and Rawat was threatened with death.[79] Rawat’s emphasis on an individual, subjective experience rather than on a body of dogma was criticized by religious scholars in both India and the West. [80] On arriving in the west Rawat was criticized by Christian scholars who claimed he was too young to be a teacher, that his claim to offer a direct experience of the Divine lacked intellectual content and that he shouldn’t live a luxurious lifestyle. Never the less the DLM was considered the fastest growing NRM of the time. The end of 1973 saw DLM hold Millennium ’73 in the Astrodome in Houston. Whilst the premies inside were happy and unruffled Christians and Hare Krishna demonstrated against him outside. One Christian evangelist claimed that Rawat was the most popular religious figure on the planet. The disappointing attendance of Millennium coupled with mismanagement by organizers left the DLM with a massive debt and negative publicity. It was staged just as the anti cult movement reached national proportions and turned its attention upon the Mission. Several deprogrammed ex members became vocal critics of the Mission.[81] Some critics, including the controversial deprogrammer and hero of most anticult parents, Ted Patrick, charged DLM with using hypnotism to recruit young men and women into their ranks. But sociologists say “ they have yet to meet a cult member, or former cultist, who has convinced us that he was hypnotized into a new religion”..[82] When Rawat turned 16 he seized control of DLM in the West from his family, began dismantling the organization and stopped giving interviews to the media.[83]In the early 80s dropped the title Guru, closed the last of the ashrams and removed the last of the Indian elements from his teachings. He continued touring and having events for his followers. [84] There was little criticism of Rawat in the 80s and 90s until an anti-Rawat formed on the internet by Canadian lawyer Jim Heller. In 2002 a so called “ex-premie” tried to crash a truck into a conference centre being used by Rawat before being stopped by the police. In 2003 two Australian “ex-premies” John Macgregor and Tom Gubler stole and published material about the private lives of Rawat’s followers. In a court case that followed both members were found guilty of theft and contempt of court. Macgregor later apologized to Rawat and his followers and characterized the ex-premie group in an affidavit to the Supreme Court of Queensland as “obsessive, malicious and destructive in nature”. He named John Brauns, Jim Heller and Nic Wright as the prominent members. [85]

Praise and Honors

To come

Draft 5

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Draft 6

Lorem ipsum dolor sit amet, consectetur adipiscing elit, sed do eiusmod tempor incididunt ut labore et dolore magna aliqua. Ut enim ad minim veniam, quis nostrud exercitation ullamco laboris nisi ut aliquip ex ea commodo consequat. Duis aute irure dolor in reprehenderit in voluptate velit esse cillum dolore eu fugiat nulla pariatur. Excepteur sint occaecat cupidatat non proident, sunt in culpa qui officia deserunt mollit anim id est laborum.

Draft 7

Lorem ipsum dolor sit amet, consectetur adipiscing elit, sed do eiusmod tempor incididunt ut labore et dolore magna aliqua. Ut enim ad minim veniam, quis nostrud exercitation ullamco laboris nisi ut aliquip ex ea commodo consequat. Duis aute irure dolor in reprehenderit in voluptate velit esse cillum dolore eu fugiat nulla pariatur. Excepteur sint occaecat cupidatat non proident, sunt in culpa qui officia deserunt mollit anim id est laborum.

Draft 8

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Draft 9

Lorem ipsum dolor sit amet, consectetur adipiscing elit, sed do eiusmod tempor incididunt ut labore et dolore magna aliqua. Ut enim ad minim veniam, quis nostrud exercitation ullamco laboris nisi ut aliquip ex ea commodo consequat. Duis aute irure dolor in reprehenderit in voluptate velit esse cillum dolore eu fugiat nulla pariatur. Excepteur sint occaecat cupidatat non proident, sunt in culpa qui officia deserunt mollit anim id est laborum.

Draft 10

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References

Content of re-used stray footnotes:

References
  1. ^ Cagan, Andrea. Peace Is Possible: The Life and Message of Prem Rawat. Mighty River Press, 2007, ISBN 978-0978869496, p. 109
  2. ^ a b c d e f g 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 Parameter error in {{ISBN}}: checksum, pp. 44-62. Web copy at asanas.org.uk Cite error: The named reference "Geaves2006" was defined multiple times with different content (see the help page).
  3. ^ a b c d e f Kent, Stephen A. From slogans to mantras: social protest and religious conversion in the late Vietnam war era, Syracuse University press, 2001, ISBN 0-8156-2948-6
  4. ^ Cagan, Andrea. Peace Is Possible: The Life and Message of Prem Rawat. Mighty River Press, 2007, ISBN 978-0978869496, p. 109
  5. ^ a b c d e f g h "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 already contained:
    [..] Elan Vital Maharaj Ji has continued a policy of not relating to outside information gathering efforts. Recent attempts to gain status reports on the organization by researchers have been completely ignored by the leadership.
  6. ^ Petersen, William J. Those Curious New Cults in the 80s. New Canaan, Connecticut: Keats Publishing (1982); p. 146., as quoted in "Adherents.com"[1]
  7. ^ a b c d Rudin, James A. & Marcia R. Rudin. Prison or Paradise: The New Religious Cults. Fortress Press: Philadelphia (1980); p. 63.
  8. ^ Palmer & Keller, Religions of the World, p. 95. 1990 edition quoted in: Adherents.com, entry Divine Light Mission
  9. ^ a b c d Schnabel, Tussen stigma en charisma ("Between stigma and charisma"), 1982. Ch. II, p. 32
  10. ^ a b c d e Religious Requirements and Practices of Certain Selected Groups: A Handbook for Chaplains by U.S. Department of the Army, published 2001 by The Minerva Group, ISBN 0-89875-607-3 - reprint of Army Pamphlet 165-13, published in 1978 by Kirchner Associates in Honolulu, p. II-5 ff.
  11. ^ Melton, J. Gordon & Robert L. Moore. The Cult Experience: Responding to the New Religious Pluralism. New York: The Pilgrim Press (1984 [3rd printing; 1st printing 1982]); p. 142.
    The Divine Light Mission grew quickly in the early seventies but suffered a severe setback in 1973 [..]. In the late seventies the Mission became a low-key organization and stopped its attempts at mass appeal. Recently, Maharaj Ji quietly moved to Miami. The Mission has reportedly initiated over 50,000 people, but only a few thousand remain in the chain of ashrams that now dot the nation.
  12. ^ a b c d Schnabel, Tussen stigma en charisma ("Between stigma and charisma"), 1982. Ch. III, p. 53
  13. ^ a b c d e f "Whatever Happened to Guru Maharaj Ji?" in Hinduism Today by Himalayan Academy, USA, ISSN 0896-0801, October 1983. Web copy at hinduismtoday.com
  14. ^ 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
  15. ^ Rolling Stone Magazine. The Seventies: A Tumultous Decade Reconsidered. Rolling Stones Press, 1998. p. 102, ISBN 0-316-75914-7
  16. ^ du Plessix Gray, Francine. Blissing out in Houston. The New York Review of Books. vol.20, no. 20 (December 13, 1973) [2]
  17. ^ "The Guru Who Minds His Mother", MALCOLM N. CARTER. Associated Press THE STARS AND STRIPES, November 4, 1973 Page A6
  18. ^ a b c d e f Schnabel, Tussen stigma en charisma ("Between stigma and charisma"), 1982. Ch. IV, C:
    (p. 99:) [...] persoonlijke kwaliteiten alleen [zijn] onvoldoende [...] voor de erkenning van het charismatisch leiderschap. [...] de verwende materialistische en intellectueel weinig opmerkelijke Maharaj Ji.
    (p. 101-102:) Tegelijkertijd betekent dit echter [dat] charismatisch leiderschap als zodanig tot op zekere hoogte ensceneerbaar is. Maharaj Ji is daar een voorbeeld van. In zekere zin gaat het hier om geroutiniseerd charisma (erfopvolging), maar voor de volgelingen in Amerika en Europa geldt dat toch nauwelijks: zij waren bereid in juist hem te geloven en er was rond Maharaj Ji een hele organisatie die dat geloof voedde en versterkte.
      [...] personal qualities alone are insufficient for the recognition of the charismatic leadership. [...] the pampered materialistic and intellectually quite unremarkable Maharaj Ji.
    At the same time, this means however that charismatic leadership, as such, can be staged to a certain degree. Maharaj Ji is an example of this. Certainly, Maharaj Ji's leadership can be seen as routinized charisma (hereditary succession), but for the followers in America and Europe this is hardly significant: they were prepared to have faith specifically in him and Maharaj Ji was embedded in a whole organisation that fed and reinforced that faith.
  19. ^ a b c d 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
  20. ^ a b Barbour, John D. Versions of Deconversion: Autobiography and the Loss of Faith. University of Virginia Press, 1994, ISBN:0813915465, p. 173
  21. ^ a b c d Brown, Chip, Parents Versus Cult: Frustration, Kidnapping, Tears; Who Became Kidnappers to Rescue Daughter From Her Guru, The Washington Post, February 15, 1982
    "Suddenly there were new reports from people who'd actually managed the Divine Light Mission—Robert Mishler, the man who organized the business side of the mission and served for 5 1/2 years as its president, and Robert Hand Jr., who served as a vice president for two years. In the aftermath of Jonestown, Mishler and Hand felt compelled to warn of similarities between Guru Maharaj Ji and Jim Jones. They claimed the potential for another Jonestown existed in the Divine Light Mission because the most fanatic followers of Maharaj Ji would not question even the craziest commands. As Jim Jones convincingly demonstrated, the health of a cult group can depend on the stability of the leader.
    Mishler and Hand revealed aspects of life inside the mission that frightened the Deitzes. In addition to his ulcer, the Perfect Master who held the secret to peace and spiritual happiness 'had tremendous problems of anxiety which he combatted with alcohol,' Mishler said in a Denver radio interview in February 1979."
  22. ^ a b c d Melton, J. Gordon. Entry "DIVINE LIGHT MISSION", subtitle "Controversy" in Encyclopedic Handbook of Cults in America. Garland, 1986 (revised edition), ISBN 0-8240-9036-5 pp. 144–5
    During the first years of the Divine Light Mission in the United States, both it and Maharaj Ji were constantly involved in controversy. The teachings of the Mission, particularly the public discourses of Maharaj Ji, were condemned as lacking in substance. Maharaj Ji, who frequently acted like the teenager that he was in public, was seen as immature and hence unfit to be a religious leader. At one point, a pie was thrown in his face (which led angry followers to assault the perpetrator). Ex members attacked the group with standard anti cult charges of brainwashing and mind control.
    However, as the group withdrew from the public eye, little controversy followed it except for the accusations of Robert Mishner [sic] the former president of the Mission, who left in 1977. Mishner complained that the ideals of the group had become impossible to fulfill and that money was increasingly diverted to Maharaj Ji's personal use. Mishner's charges [were] made just after the deaths at Jonestown, Guyana [...]
  23. ^ a b c d Keim, Tony. "Police block drive-in protest against guru", Courier Mail, Australia, September 4, 2002. Web version at rickross.com
  24. ^ a b c d "Blinded by the Light", Good Weekend, Sydney (Australia), August 31, 2002. Web version (PDF) at rickross.com
  25. ^ "Former Guru on a Different Mission", Rocky Mountain News, January 30, 1998.
  26. ^ a b Melton J. Gordon, Encyclopedic Handbook of Cults in America. Routledge, 1992 (1st Edition), ISBN 0-815-31140-0, p. 217
  27. ^ a b 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.
  28. ^ a b Barrett, David B. (2003). The New Believers: Sects, 'Cults' and Alternative Religions. London: Cassell. pp. 325–29. ISBN 1-84403-040-7.
  29. ^ Cagan, Andrea. Peace Is Possible: The Life and Message of Prem Rawat. Mighty River Press, 2007, ISBN 978-0978869496, p. 109
  30. ^ Petersen, William J. Those Curious New Cults in the 80s. New Canaan, Connecticut: Keats Publishing (1982); p. 146., as quoted in "Adherents.com"[3]
  31. ^ Palmer & Keller, Religions of the World, p. 95. 1990 edition quoted in: Adherents.com, entry Divine Light Mission
  32. ^ Melton, J. Gordon & Robert L. Moore. The Cult Experience: Responding to the New Religious Pluralism. New York: The Pilgrim Press (1984 [3rd printing; 1st printing 1982]); p. 142.
    The Divine Light Mission grew quickly in the early seventies but suffered a severe setback in 1973 [..]. In the late seventies the Mission became a low-key organization and stopped its attempts at mass appeal. Recently, Maharaj Ji quietly moved to Miami. The Mission has reportedly initiated over 50,000 people, but only a few thousand remain in the chain of ashrams that now dot the nation.
  33. ^ 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
  34. ^ Hunt, Stephen (2003). Alternative religions: a sociological introduction. Aldershot, Hants, England: Ashgate. pp. p.166-7. ISBN 0-7546-3410-8. {{cite book}}: |pages= has extra text (help)
  35. ^ Rolling Stone Magazine. The Seventies: A Tumultous Decade Reconsidered. Rolling Stones Press, 1998. p. 102, ISBN 0-316-75914-7
  36. ^ du Plessix Gray, Francine. Blissing out in Houston. The New York Review of Books. vol.20, no. 20 (December 13, 1973) [4]
  37. ^ "The Guru Who Minds His Mother", MALCOLM N. CARTER. Associated Press THE STARS AND STRIPES, November 4, 1973 Page A6
  38. ^ The Merv Griffin Show, November 28, 1973
  39. ^ a b Navbharat Times, 10 November 1970 (from Hindi original): "A three-day event in commemoration of Sri Hans Ji Maharaj, the largest procession in Delhi history of 18 miles of processionists culminating in a public event at India Gate, where Sant Ji Maharaj addressed the large gathering."
    Hindustan Times, 9 November 1970 (English): "Roads in the Capital spilled over with 1,000,000 processionists, men, women and children marched from Indra Prasha Estate to the India Gate lawn. [...] People had come from all over the country and belonged to several religions. A few Europeans dressed in white were also in the procession."
    Guinness Book of World Records, 1970.
  40. ^ a b "Prem Rawat". Retrieved 2008-06-14.
  41. ^ Cagan, Andrea. Peace Is Possible: The Life and Message of Prem Rawat. Mighty River Press, 2007, ISBN 978-0978869496, p. 109
  42. ^ Rolling Stone Magazine. The Seventies: A Tumultous Decade Reconsidered. Rolling Stones Press, 1998. p. 102, ISBN 0-316-75914-7
  43. ^ du Plessix Gray, Francine. Blissing out in Houston. The New York Review of Books. vol.20, no. 20 (December 13, 1973) [5]
  44. ^ "The Guru Who Minds His Mother", MALCOLM N. CARTER. Associated Press THE STARS AND STRIPES, November 4, 1973 Page A6
  45. ^ The Merv Griffin Show, November 28, 1973
  46. ^ a b Pilarzyk, Thomas. "The Origin, Development, and Decline of a Youth Culture Religion: An Application of Sectarianization Theory" in Review of Religious Research. Fall 1978, Vol. 20, No. 1, pp. 23-43. At JSTOR
  47. ^ a b c d McGuire, Meredith B. Religion: the Social Context. Belmont California : Wadsworth Publishing, fifth edition, 2002, ISBN 0-534-54126-7, 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, ISBN 0-534-00951-4
  48. ^ a b DuPertuis, Lucy. "How People Recognize Charisma: The Case of Darshan in Radhasoami and Divine Light Mission" in Sociological Analysis: A Journal in the Sociology of Religion. Chicago: Association for the Sociology of Religion, ISSN 0038-0210, 1986, Vol. 47, No. 2, pp. 111-124. At JSTORWeb version at rickross.com
  49. ^ a b Weber, Maximillan. Theory of Social and Economic Organization, Originally published in 1922 in German under the title Wirtschaft und Gesellschaft as cited in Siebers, Tobin (1993). Religion and the authority of the past. Ann Arbor, Mich: University of Michigan Press. pp. p.228. ISBN 0-472-08259-0. {{cite book}}: |pages= has extra text (help)
  50. ^ a b Partridge, Christopher H. (2004). New religions: a guide: new religious movements, sects and alternative spiritualities. Oxford [Oxfordshire]: Oxford University Press. ISBN 0-19-522042-0.
  51. ^ 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
  52. ^ a b 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)
  53. ^ a b Bromley, David G. (2007). Teaching New Religious Movements (Aar Teaching Religious Studies Series). An American Academy of Religion Book. pp. p.156. ISBN 0-19-517729-0. {{cite book}}: |pages= has extra text (help)
  54. ^ 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.
  55. ^ a b c Hunt, Stephen J. Alternative Religions: A Sociological Introduction (2003), pp. 116–7, Ashgate Publishing, Ltd. ISBN 0-7546-3410-8
  56. ^ Cagan, Andrea, Peace Is Possible: The Life and Message of Prem Rawat, pp.109, Mighty River Press (2007), ISBN 978-0978869496
  57. ^ 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. "Online version at the "Alternative Spiritualities and New Age Studies Association" website" (PDF). Retrieved 2008-06-14.
  58. ^ Petersen, William J. Those Curious New Cults in the 80s. New Canaan, Connecticut: Keats Publishing (1982); p. 146., as quoted in "Adherents.com"[6]
  59. ^ Palmer & Keller, Religions of the World, p. 95. 1990 edition quoted in: Adherents.com, entry Divine Light Mission
  60. ^ Melton, J. Gordon & Robert L. Moore. The Cult Experience: Responding to the New Religious Pluralism. New York: The Pilgrim Press (1984 [3rd printing; 1st printing 1982]); p. 142.
    The Divine Light Mission grew quickly in the early seventies but suffered a severe setback in 1973 [..]. In the late seventies the Mission became a low-key organization and stopped its attempts at mass appeal. Recently, Maharaj Ji quietly moved to Miami. The Mission has reportedly initiated over 50,000 people, but only a few thousand remain in the chain of ashrams that now dot the nation.
  61. ^ 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
  62. ^ Hunt, Stephen (2003). Alternative religions: a sociological introduction. Aldershot, Hants, England: Ashgate. pp. p.166-7. ISBN 0-7546-3410-8. {{cite book}}: |pages= has extra text (help)
  63. ^ "The Keys, by Maharaji". Retrieved 2008-06-18.
  64. ^ "Malibu Guru Maintains Following Despite Rising Mistrust of Cults" Mark Foster, Los Angeles Times January 12 1979 p. 3
  65. ^ Cagan, Andrea. Peace Is Possible: The Life and Message of Prem Rawat. Mighty River Press, 2007, ISBN 978-0978869496, p. 109
  66. ^ 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
  67. ^ Cagan, Andrea, Peace Is Possible: The Life and Message of Prem Rawat, pp.109, Mighty River Press (2007), ISBN 978-0978869496
  68. ^ Petersen, William J. Those Curious New Cults in the 80s. New Canaan, Connecticut: Keats Publishing (1982); p. 146., as quoted in "Adherents.com"[7]
  69. ^ Palmer & Keller, Religions of the World, p. 95. 1990 edition quoted in: Adherents.com, entry Divine Light Mission
  70. ^ Melton, J. Gordon. Entry "DIVINE LIGHT MISSION" in Encyclopedic Handbook of Cults in America. New York/London: Garland, 1986 (revised edition), ISBN 0-8240-9036-5, pp. 141-145
  71. ^ Melton, J. Gordon & Robert L. Moore. The Cult Experience: Responding to the New Religious Pluralism. New York: The Pilgrim Press, 1984 [3rd printing; 1st printing 1982], p. 142.
    The Divine Light Mission grew quickly in the early seventies but suffered a severe setback in 1973 [..]. In the late seventies the Mission became a low-key organization and stopped its attempts at mass appeal. Recently, Maharaj Ji quietly moved to Miami. The Mission has reportedly initiated over 50,000 people, but only a few thousand remain in the chain of ashrams that now dot the nation.
  72. ^ 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
  73. ^ Melton, J. Gordon. Encyclopedia Handbook of Cults in America. Garland Publishing, 1986, ISBN 0-8240-9036-5, p. 143.
  74. ^ Lewis, James. The Encyclopedia of Cults, Sects, and New Religions. Prometheus Books, 2001, ISBN 1-57392-888-7, p.210
    "a number of ex-members became critics of the movement, attacking it with charges of brainwashing and mind control"
  75. ^ "Former Guru on a Different Mission", Rocky Mountain News, January 30, 1998.
  76. ^ "Working the web: Cults" in The Guardian, Technology news & features section, p. 4. London, UK, February 13, 2003.
  77. ^ Messer, Jeanne. 1976 "Guru Maharaj Ji and the Divine Light Mission," in Charles Y. Glock and Robert N. Bellah, eds. The New Religious Consciousness. Berkeley: University of CaliforniaPress. pp.52-72. ISBN 0-52003-472-4
  78. ^ Cagan page 97
  79. ^ Cagan page 101
  80. ^ Barrett, David V., The New Believers: A Survey of Sects, Cults and Alternative Religions (2003), Cassel, ISBN 1-84403-040-7 Page 65
  81. ^ Melton J. Gordon Encyclopedic Handbook of Cults in America. New York/London: Garland, 1986 (revised edition), ISBN 0-8240-9036-5, pp. 141-145
  82. ^ THE CULT EXPERIENCE: SALVATION OR SLAVERY? CARROL STONER AND JO ANNE PARKE 36 The New Religions ... Why Now? WHAT MAKES THE LIGHT DIVINE?
  83. ^ 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
  84. ^ Downton, James V. Sacred Journeys: The Conversion of Young Americans to Divine Light Mission. Columbia University Press, 1979, ISBN 0-231-04198-5
  85. ^ Supreme Court of Queensland http://www.ecourts.courts.qld.gov.au/eSearching/filedetails.asp?FileNumber=9538%2F03&Court=Supreme&Location=BRISB

Proposal 7

This discussion has been closed. Please do not modify it.
The following discussion has been closed. Please do not modify it.

This page is for proposals related to the Prem Rawat. User should:

  • Add their proposed wording to a new section
  • Not sign their section with the standard ~~~~
  • Not comment on other sections, this will be done at the discussion page
  • Not change the wording of drafts, they should add a new draft with the changed wording

Draft 1

The first part would be inserted after the second sentence of the first section, "Childhood".
The second part would be inserted after the third paragraph of "Coming of age".
The first sentence of "Aviation interests" is moved here, and would be deleted from that section.

Prem Rawat had a wealthy, high caste father[Moritz][McKean] and was born into luxury.[Downton 1979][Larson] There is a tradition in India of supporting gurus in luxury. [?]

In the 1970s Rawat become known for what one scholar called "ostentatious opulence".[Hunt][Levine 1989] Press reports listed expensive automobiles such as Rolls Royces (one of them a gift from followers), Mercedes Benzes (including a 600 limousine [Morgan 1973]), a Jensen convertible, and a Maserati (a wedding gift) plus motorcycles. Some of these were reportedly bought tax-free due to the DLM's status as a church.[AP] When asked at a press conference Rawat said that "If I gave poor people my Rolls-Royce, they would need more tomorrow and I don't have any more Rolls-Royces to give them." Two Cessna airplanes were obtained for Rawat's use and he got his pilot's license in 1973. He later piloted private jets, including a Boeing 707 and a Gulfstream GV-SP, after obtaining an Airline Transport Pilot License and type ratings for a number of multi-engined aircraft and helicopters.[17] He was reported to have homes in London, New York, Colorado, California and India.[Morgan 1973][Moritz 1974] When asked Rawat said, "That life that you call luxurious ain't luxurious at all, because if any other person gets the same life I get, he's gonna blow apart in a million pieces in a split of a second." [Levine 1974] Sources close to his mother said that his materialistic lifestyle was one of the reasons she disowned him.[AP] A follower told a reporter that Rawat fired a pistol at prized vases in the backyard to "to teach us the worthlessness of material possessions."[Levine 1974] A spokesman said, "He isn't saying, abandon the material world. He's saying it is our attachment to it that is wrong."[Newsweek 1973]

Draft 2

The first part would be inserted after the second sentence of the first section, "Childhood".
The second part would be inserted after the third paragraph of "Coming of age".
The first sentence of "Aviation interests" is moved here, and would be deleted from that section.

Prem Rawat had a wealthy, high caste father[Moritz][McKean] and was born into luxury.[Downton 1979][Larson] There is a tradition in India of supporting gurus in luxury. [?]

In the 1970s Rawat become known for what one scholar called "ostentatious opulence".[Hunt][Levine 1989] Press reports listed expensive automobiles such as Rolls Royces (one of them a gift from followers), Mercedes Benzes (including a 600 limousine [Morgan 1973]), a Jensen convertible, and a Maserati (a wedding gift) plus motorcycles. Some of these were reportedly bought tax-free due to the DLM's status as a church.[AP] Two Cessna airplanes were obtained for Rawat's use and he got his pilot's license in 1973. He later piloted private jets, including a Boeing 707 and a Gulfstream GV-SP, after obtaining an Airline Transport Pilot License and type ratings for a number of multi-engined aircraft and helicopters.[18] He was reported to have homes in London, New York, Colorado, California and India.[Morgan 1973][Moritz 1974] Sources close to his mother said that his materialistic lifestyle was one of the reasons she disowned him.[AP]

Draft 3

The first part would be inserted after the second sentence of the first section, "Childhood".
The second part would be inserted after the third paragraph of "Coming of age".
The first sentence of "Aviation interests" is moved here, and would be deleted from that section. The sentence about the watch would be deleted.
The quotation from Hunt in the third paragraph of the "Westernization" section would be deleted/remainder moved.
Prem Rawat had a wealthy, high caste father[1][2] and was born into luxury.[3][4] There is a tradition in India of supporting gurus in luxury.[citation needed]

A source of considerable controversy in the 1970s was Rawat's lavish lifestyle, which continued even during the DLM's finacial difficulties.[5] Press reports listed expensive automobiles such as Rolls Royces, Mercedes Benz limousines[6] and sports cars, some of them gifts.[7][8] Some of the vehicles were reportedly bought tax-free due to the DLM's status as a church.[9][10] Rawat took flying lessons begining when he was 13. Two Cessna airplanes were obtained for his use. He later piloted private jets, including a Boeing 707 and a Gulfstream V, after obtaining an Airline Transport Pilot License and type ratings for multi-engined aircraft and helicopters.[11] He was reported to have homes in London, New York, Colorado, California and India.[12][13] When asked why he did not give his Rolls to the poor he explained that he only had one and once it was given he would have no more Rolls to give,[14][15][16][17][18] and that what he gave was more valuable than money. Followers said that the messiah came as a king this time instead of a beggar,[19][20] that he did not want the gifts but people gave them because their love was so strong,[21] that the gifts are from a "Western culture whose fruits are watches and Cadillacs",[22] and that Rawat's lifestyle was an example of a lila, or divine prank, which held a mirror to a "money-crazed and contraption-collecting society".[23] A follower told a reporter that Rawat fired a pistol at prized vases in the backyard to "to teach us the worthlessness of material possessions."[24] Sources close to his mother said that his materialistic lifestyle was one of the reasons she disowned him.[25][26] Former officials of the DLM in the 1970s, including the founding president, the vice president, and a financial analyst, complained that the movement appeared to exist only to support Rawat's "opulent existence".[27] Critics have complained that his lifestyle was supported by the donations of followers.[28]

Draft 4 (v2.3)

  • To be inserted after the second sentence of the first section, "Childhood":
Prem Rawat had a wealthy, high caste father[29][30] and was born into luxury.[31][32]
  • Replacement text for 3rd section, "Coming of age":
In December 1973, when he turned 16, Rawat took administrative control of the Mission’s separate American corporation which, according to Foss and Larkin, "had developed a centralized bureaucracy with rampant titleism and a penchant for office forms and organizational charts", and he began to assert his independence from his mother, who returned to India with Satpal.[33][34] Still a minor, Rawat needed a court order to obtain a license to marry without parental permission. In May 1974 he obtained such court order from a Juvenile court in Colorado.[35] His marriage to Marolyn Johnson, a 24-year old follower and secretary of his from San Diego, California, was officiated at a non-denominational church in Golden, Colorado.[36] Rawat's mother, Mata Ji, had not been invited.[37] 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.[38][39] She publicly disowned him in 1975 and appointed her eldest son, Satpal, as leader of the Indian DLM, while Rawat maintained the support of the Western disciples. Most of the mahatmas either returned to India or were dismissed.[40] Rawat had by then become financially independent thanks to contributions from his Western devotees, which made it possible for him to follow the lifestyle of an American millionaire – running a household for his wife, his brother and sister-in-law, Raja Ji and Claudia, as well as financing travel for his entourage of close officials and mahatmas on his frequent trips around the globe to attend the Mission's festivals.[41][40]

In November 1974 Rawat moved to a four-acre property in Malibu, California.[42][43] Purchased by the DLM for $400,000, the property also served as the DLM's West Coast headquarters.[42][43] It was described as a "lavish hilltop estate" in the press.[44]

Throughout the early and mid-1970s, Rawat was the subject of numerous press reports picturing him as primarily interested in the accumulation of wealth, rather than changing the world.[40] His affluent lifestyle, maintained over that period despite the DLM's financial difficulties following the Millennium '73 festival, generated considerable controversy and, according to Bromley and Shupe, even defections among premies.[45] Still a teenager, he was, Jeanne Messer writes, fascinated by the technology of the age: cars, airplanes, stereos and computers.[46] Besides the Malibu estate, Rawat had homes in Denver, London, New York and India;[47][48][29] he had two planes (later a private jet),[47] sports cars and motorcycles at his disposal, a Rolls-Royce awaited his arrival in London, and a chauffeured Mercedes-Benz 600 was on hand in Denver, all of them said to be gifts from disciples.[49] Some of these items were reportedly put at Rawat's disposition tax-free due to the DLM's status as a church.[50][51]

When asked why he did not give his Rolls to the poor he explained that he only had one and once it was given he would have no more Rolls to give,[52][53][54][55][56] and that what he gave was more valuable than money. Followers said that the messiah came as a king this time instead of a beggar,[57][58] that he did not want the gifts but people gave them because their love was so strong,[59] that the gifts are from a "Western culture whose fruits are watches and Cadillacs",[60] and that Rawat's lifestyle was an example of a lila, or divine prank, which held a mirror to a "money-crazed and contraption-collecting society".[61] According to Richard Levine in Rolling Stone a premie described that in the early 1970s Rawat fired a pistol at a number of prized vases in the backyard of the L.A. Residence "to teach us the worthlessness of material possessions."[62] Sources close to Rawat's mother said that his materialistic lifestyle was one of the reasons she disowned him.[63][64] Former officials of the DLM in the 1970s, including the founding president, the vice president, and a financial analyst, complained that money was increasingly diverted to Rawat's personal use,[65] and that the movement appeared to them to exist only to support Rawat's "opulent existence".[66] Critics have complained that his lifestyle was supported by the donations of followers.[67]

From the mid-1970s several ex-members became vocal critics.[68][69] Among others, Bob Mishler, co-founder of DLM in the United States and former president of the business side of the mission, and Robert Hand, a former vice president of the movement, voiced their criticism to the press. In 1978 they warned that a situation like the Jonestown deaths could occur with the followers of Rawat.[70][71] Mishler complained that the ideals of the group had become impossible to fulfill.[72] James R. Lewis wrote that such former members attacked the movement with charges of brainwashing and mind control.[73]

Although some of Rawat's students still harbored residual beliefs in his divinity, by 1976 the vast majority of them viewed Rawat primarily as their spiritual teacher, guide and inspiration.[74] In January 1976 Rawat encouraged students to leave the ashrams and to discard Indian customs and terminology.[75] In the same year, staff at the Denver headquarters were reduced from 250 to 80.[76]

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.[77][78][79] In 1977 Rawat became a US citizen.[80]

Rawat's Malibu home was damaged in an October 1978 brushfire.[81][82] Rawat moved to Miami Beach, Florida with his wife and three children for several years, and DLM headquarters relocated there.[citation needed][82] 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.[citation needed][83]

Around 1980 a neighborhood dispute regarding a helipad on the Malibu estate arose[84][85] which was finally 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.[86] After scaling down the DLM's activities in the early 1980s, Rawat created the North American Sponsorship Program to help pay for the Malibu estate,[87] which by 1998 was reportedly worth $15 million.[88]

  • To be deleted from "Westernization" section: The quotation from Hunt in the third paragraph of that section
  • To be deleted from "Critical viewpoints" section: The clause "for instance that money was increasingly diverted to Rawat's personal use.[17]" would be deleted from the last sentence in the second paragaph of the "Critical viewpoints" section.
  • Material to be integrated in the "Aviation interests" section:
Rawat took flying lessons beginning when he was 13,[89] and began training in a jet by age 15.[90] Later he would obtain an Airline Transport Pilot License and type ratings for multi-engined aircrafts and helicopters.[91]

[92]

Draft 5

The first part would be inserted after the second sentence of the first section, "Childhood".
The second part would be inserted after the third paragraph of "Coming of age".
The first sentence of "Aviation interests" is moved here, and would be deleted from that section. The sentence about the watch would be deleted.
The quotation from Hunt in the third paragraph of the "Westernization" section would be deleted/remainder moved.
The clause "for instance that money was increasingly diverted to Rawat's personal use.[17]" would be deleted from the last sentence in the second paragaph of the "Critical viewpoints" section.
Prem Rawat had a wealthy, high caste father[29][93] and was born into luxury.[94][95]

A source of controversy in the 1970s was Rawat's extremely affluent lifestyle, which continued during the DLM's financial difficulties.[96] Press reports listed expensive automobiles such as Rolls Royces, Mercedes Benz limousines[97] and sports cars, some of them gifts.[98][99] Some of the vehicles were reportedly bought tax-free due to the DLM's status as a church.[100][101] Rawat took flying lessons beginning when he was 13,[102] and began training in a jet by age 15.[103] In 1972 two Cessna airplanes were obtained for his use.[29][104] Later he would obtain an Airline Transport Pilot License and type ratings for multi-engined aircrafts and helicopters,[105] and had a private jet at his disposition.[47] He was reported to have homes in London, New York, Colorado, California and India.[106][29] When asked why he did not give his Rolls to the poor he explained that he only had one and once it was given he would have no more Rolls to give,[107][108][109][110][111] and that what he gave was more valuable than money. Followers said that the messiah came as a king this time instead of a beggar,[112][113] that he did not want the gifts but people gave them because their love was so strong,[114] that the gifts are from a "Western culture whose fruits are watches and Cadillacs",[115] and that Rawat's lifestyle was an example of a lila, or divine prank, which held a mirror to a "money-crazed and contraption-collecting society".[116] A follower told a reporter that Rawat fired a pistol at prized vases in the backyard to "to teach us the worthlessness of material possessions."[117] Sources close to his mother said that his materialistic lifestyle was one of the reasons she disowned him.[118][119] Former officials of the DLM in the 1970s, including the founding president, the vice president, and a financial analyst, complained that money was increasingly diverted to Rawat's personal use,[120]and that the movement appeared to them to exist only to support Rawat's "opulent existence".[121] Critics have complained that his lifestyle was supported by the donations of followers.[122]

Draft 6

IN PROGRESS / NOT COMPLETED

In the early years in the United States, the teenaged Maharaj Ji changed his lifestyle in a manner that his mother disapproved of, including fashionable hairstyles, western clothes, and a level of luxury that included expensive cars and mansions, as well as adopting a hippie vocabulary.[123] This, being at odds with the ideal of traditional Indian gurus, caused his mother to later disown him.[124] Scholars such as Stonner & Parke refer to the young Rawat beginning to lead a life that was not in keeping with his image as a holy man;[125] when premies purchased an estate in Malibu into which the newly married couple moved, his mother disapproved of the marriage and the lifestyle of what was then a successful guru, accusing her 16-year son of breaking his spiritual disciplines.[126] Pilarzyk described in 1978 how media accounts by youth culture publications focused on the "materialistic fixations" and the physical condition of the guru.[127] Between the years 1972 and 1975, the mainstream media and the popular press focused on the apparent luxurious lifestyle, as well as making negative comments about Rawat's physical appearance. Downton describes these numerous and unfavorable media reports as picturing Rawat as more interested in accumulating wealth than changing the world.[128] According to Hunt, critics focused on what appeared to be an opulent lifestyle, arguing that it was supported largely by the donations of his followers.[129] Melton reports that in 1977, a former president of the Mission complained that the ideals of the group had become impossible to fulfill and that money was being diverted to the founder's personal use, but that these charges did not affect the course of the organization, and that through the late 1980s there was no further controversy.[130]

Draft 7

To be inserted in the Coming of age section, replacing the text from "Rawat had by then ..." to "... "valued at 15 million". Uses one press source: "'You're a Perfect Master'", Newsweek November 19, 1973

  • Helipad passage restored, but at a later point, for timeline reasons (it was ten years later, 1981 to 1985) -- may not be perfect yet. Perhaps the material needs to be spread out more to fit into our article's chronology. Bear in mind, the next paragraph will begin "Although there were still residues of belief in his divinity, by 1976 the vast majority ..."

STILL IN PROGRESS Superseded by Drafts 9/10

Rawat had by then become financially independent as a result of contributions from his Western devotees, which made it possible for him to follow the lifestyle of an American millionaire.[131][40]

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.[42][43] Purchased by the DLM for $400,000, the property also served as the DLM's West Coast headquarters.[42][43] Described as a "lavish hilltop estate" in the press, the house was damaged in a 1978 brush fire.[132][82]

Throughout the early and mid-1970s, Rawat was the subject of numerous newspaper articles picturing him as primarily interested in the accumulation of wealth, rather than changing the world.[40] His affluent lifestyle over that period, maintained despite the DLM's financial difficulties following the Millennium '73 festival, generated considerable controversy and, according to Bromley and Shupe, even defections among premies.[133] Still a teenager, he was, Jeanne Messer writes, fascinated by the technology of the age: cars, airplanes, stereos and computers.[134] Besides the Malibu estate, Rawat had homes in London, New York and Denver;[135] he had two planes, sports cars and motorcycles at his disposal, a Rolls Royce awaited his arrival in London, and a chauffeured Mercedes 600 was on hand in Denver, all of them said to be gifts from disciples.[136] In the early 1980s, there was an ongoing controversy around a helipad on the Malibu estate[137] which was finally 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.[138] After scaling down the DLM's activities in the early 1980s, Rawat created the North American Sponsorship Program to help pay for the Malibu estate,[139] which by 1998 was reportedly worth $15 million.[140]

Draft 8

Following the loss of his family's support Rawat, who never charged for teaching Knowledge or for his talks, was now dependent on his Western followers for income for himself and his work. Their generous contributions allowed him to follow the lifestyle of an American millionaire and run a household for his wife, his brother, Raja Ji and Raja Ji's wife, Claudia as well as financing his entourage of family, close officials and mahatmas on their frequent trips around the globe to attend the mission's festivals[141][40]

In July Rawat and his wife travelled to Copenhagen to meet with 8,000 followers, an event that marked his wife's first public appearance. Later that night Spanish premies serenaded the newlyweds from the street below and were invited in by Marolyn for tea and cookies.[142] In November, seeking more privacy for himself, his wife and his entourage following security concerns, Rawat moved to a four-acre property in Malibu, California.[42][43] Purchased by the DLM for $400,000, the property also served as the DLM's West Coast headquarters.[42][43] Described as a "lavish hilltop estate" in the press and a "little house" by the premies, it was damaged in a 1978 brush fire.[143][82]

By 1975 Rawat's message was available in 58 countries on six continents but in the U.S. he was the subject of numerous newspaper articles picturing him as primarily interested in the accumulation of wealth, rather than changing the world.[40] Rawat, who is not a renunciate, generated considerable controversy with his lifestyle and, according to Bromley and Shupe, even defections among premies.[144][145][146] Still a teenager, he was, Jeanne Messer writes, fascinated by the technology of the age: cars, airplanes, stereos and computers.[147] Besides the Malibu estate, which by 1998 was valued at $15 million, Rawat had homes in London, New York and Denver;[135][148] he had two planes, sports cars and motorcycles at his disposal, a Rolls Royce awaited his arrival in London, and a chauffeured Mercedes 600 was on hand in Denver, all of them gifts from disciples.[149]

Draft 9

Because of the timeline problems, this draft now represents the entire Coming of Age section. The helipad controversy, which occurred in the early eighties, has been moved to the end.

==Coming of age==

In December 1973, when he turned 16, Rawat took administrative control of the Mission's U.S. branch and began to assert his independence from his mother who returned to India with Satpal.[150][151]

In April 1974, at the age of sixteen, Rawat became an emancipated minor, and in May married Marolyn Johnson. Johnson was a 24-year old follower and secretary of Rawat from San Diego, California. The marriage was officiated at a non-denominational church in Golden, Colorado.[152] Rawat's mother, Mata Ji, had not been invited.[153]

Rawat's marriage to a non-Indian finally severed Rawat's relationship with his mother.[38][154] She publicly disowned him in 1975, subsequently gaining legal control of the Indian DLM and appointing his eldest brother, Satpal, as its leader, while Rawat maintained the support of the Western disciples.[155] Most of the mahatmas either returned to India or were dismissed.[40] Rawat had by then become financially independent as a result of contributions from his Western devotees, which made it possible for him to follow the lifestyle of an American millionaire.[156][40]

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.[42][43] Purchased by the DLM for $400,000, the property also served as the DLM's West Coast headquarters.[42][43] Described as a "lavish hilltop estate" in the press, the house was damaged in a 1978 brush fire.[157][82]

Throughout the early and mid-1970s, Rawat was the subject of numerous newspaper articles picturing him as primarily interested in the accumulation of wealth, rather than changing the world.[40] His affluent lifestyle over that period, maintained despite the DLM's financial difficulties following the Millennium '73 festival, generated considerable controversy and, according to Bromley and Shupe, even defections among premies.[158] Still a teenager, he was, Jeanne Messer writes, fascinated by the technology of the age: cars, airplanes, stereos and computers.[159] Besides the Malibu estate, Rawat had homes in London, New York and Denver;[135] he had two planes, sports cars and motorcycles at his disposal, a Rolls Royce awaited his arrival in London, and a chauffeured Mercedes 600 was on hand in Denver, all of them said to be gifts from disciples.[160]

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.[161] In January 1976 Rawat encouraged students to leave the ashrams and to discard Indian customs and terminology.[162] In the same year, staff at the Denver headquarters were reduced from 250 to 80.[163]

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. His followers elevated Rawat to a higher level in the conveyance of "Knowledge". During 1977, many returned to ashram life, and there was a shift back from secular tendencies towards ritual and messianic beliefs.[164][165][166] In 1977 Rawat became a US citizen.[167]

In the late 1970s several ex-members became vocal critics.[168] James Lewis wrote that they attacked the movement with charges of brainwashing and mind control.[169] In January 1979 the Los Angeles Times reported that Rawat maintained his Malibu following despite a rising mistrust of cults.[43] Bob Mishler, co-founder of DLM in the United States and former president of the business side of the mission, and Robert Hand, a former vice president of the movement, voiced their criticism in a press conference,[citation needed] warning that a situation like the recent Jonestown incident could occur with the followers of Rawat.[71] 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.[72]

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.[82] 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.[83]

In the early 1980s, there was an ongoing controversy around a helipad on the Malibu estate[170] which was finally 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.[138] After scaling down the DLM's activities in the early 1980s, Rawat created the North American Sponsorship Program to help pay for the Malibu estate,[171] which by 1998 was reportedly worth $15 million.[172]

Draft 10

==Coming of age==

(Work in progress)

In December 1973, when he turned 16, Rawat took administrative control of the Mission's U.S. branch which, according to Foss and Larkin "had developed a centralized bureaucracy with rampant titleism and a penchant for office forms and organizational charts" and began to assert his independence from his mother who returned to India with Satpal.[173][151]

In April 1974, Rawat became an emancipated minor, and in May married Marolyn Johnson, a 24-year old follower from San Diego, California. The marriage was officiated at a non-denominational church in Golden, Colorado.[174] Rawat's mother, who had chosen an Indian wife for her son, was not invited.[175]

Rawat's marriage to a non-Indian finally severed Rawat's relationship with his mother.[38][176] Since she was the patron and had legal control of the Indian DLM she appointed the eldest brother, Satpal, as its leader, while Rawat maintained the support of the Western disciples.[177] Most of the mahatmas either returned to India or were dismissed.[40] Following the loss of his family's support Rawat, who never charged for teaching Knowledge or for his talks was now dependent on his Western followers for income for himself and his work.[178] Their contributions allowed him to follow the lifestyle of an American millionaire and run a household for his wife, his brother, Raja Ji and Raja Ji's wife, Claudia as well as financing his entourage of family, close officials and mahatmas on their frequent trips around the globe to attend the mission's festivals.[179][40]

In July Rawat and his wife travelled to Copenhagen to meet with 8,000 followers, an event that marked his wife's first public appearance. Later that night Spanish premies serenaded the newlyweds from the street below and were invited in by Marolyn for tea and cookies.[180] In November, seeking more privacy for himself, his wife and his entourage following security concerns, Rawat moved to a four-acre property in Malibu, California.[42][43] Purchased by the DLM for $400,000, the property also served as the DLM's West Coast headquarters.[42][43] Described as a "lavish hilltop estate" in the press and a "little house" by the premies, it was damaged in a 1978 brush fire.[181][82]

By 1975 Rawat's message was available in 58 countries on six continents but the 16 year old was constantly criticized by the media for his age, his diet, his physical appearance and the gifts showered on him by his adoring followers.[40] Rawat, whose father had slept on benches in train stations when spreading his message, said that poverty was not conducive to taking his message to the world and was not a renunciate.[151] His lifestyle generated considerable controversy and, according to Bromley and Shupe, even defections among premies. Rawat who frequently acted like the teenager that he was in public, was seen as immature and hence unfit to be a religious leader.[182] He does not see himself as bound by conventional beliefs or practices of any institutionalized religion or tradition-honored worldview. He is essentially an iconoclast who plots his route by pragmatic decisions to meet the demands and challenges that occur in his public career as a teacher striving to convince people of the value of self-knowledge.[183][184][185] Still a teenager, he was, Jeanne Messer writes, fascinated by the technology of the age: cars, airplanes, stereos and computers.[186] Besides the Malibu estate, Rawat had homes in London, New York and Denver;[135][187] he had two planes, sports cars and motorcycles at his disposal, a Rolls Royce awaited his arrival in London, and a chauffeured Mercedes 600 was on hand in Denver, all of them gifts from disciples.[188]

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.[189] In 1976 Rawat encouraged students to leave the ashrams and to discard Indian customs and terminology and the staff at the Denver headquarters were reduced from 250 to 80.[190][191]Rawat tried to heal the growing rift with the Mission but in August Bob Mishler, co-founder of DLM in the United States and Rawat parted ways. Rawat's 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. His followers elevated Rawat to a higher level in the conveyance of "Knowledge". During 1977, many returned to ashram life, and there was a shift back from secular tendencies towards ritual and messianic beliefs.[192][193][194]In 1977 Rawat became a US citizen.[195]

In the mid-1970s several ex-members became vocal critics.[196] James Lewis wrote that they attacked the movement with the usual charges of brainwashing and mind control.[197] Sociologists Stoner and Parke who studied premies for many months say "We have yet to meet a cult member, or former cultist, who has convinced us that he was hypnotized into a new religion".[198]Mishler and Robert Hand, a former vice president of the movement, voiced their criticism in a press conference,[citation needed] warning that a situation like the recent Jonestown incident could occur with the followers of Rawat.[71] 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.[72] Following the birth of his second child Rawat began to tour without his family, speaking in places as various as Swaziland, Peru and Frankfurt. [151]By the end of the 70s DLM, while growing little in the United States with 10,000 to 12,000 active members, has expanded significantly in Southern Asia, the South Pacific and South America.[199]

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.[82] 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.[83]

After scaling down the DLM's activities in the early 1980s, Rawat created the North American Sponsorship Program to help pay for the Malibu estate,[200] which by 1998 was reportedly worth $15 million.[201]

Draft 11

==Coming of age==

In December 1973, when he turned 16, Rawat took administrative control of the Mission's U.S. branch which, according to Foss and Larkin, "had developed a centralized bureaucracy with rampant titleism and a penchant for office forms and organizational charts" and began to assert his independence from his mother, who returned to India with Satpal.[202][203][151] In April 1974, Rawat became an emancipated minor, and in May married Marolyn Johnson, a 24-year-old follower and former airline stewardess from San Diego, California. The marriage was officiated at a non-denominational church in Golden, Colorado;[204] Rawat's mother, Mata Ji, had not been invited.[205]

Rawat's marriage to a non-Indian finally severed Rawat's relationship with his mother.[38][206] She publicly disowned him in 1975 and appointed her eldest son, Satpal, as leader of the Indian DLM, while Rawat maintained the support of the Western disciples. Most of the mahatmas either returned to India or were dismissed.[40] Rawat had by then become financially independent thanks to contributions from his Western devotees, which made it possible for him to follow the lifestyle of an American millionaire – running a household for his wife, his brother and sister-in-law, Raja Ji and Claudia, as well as financing travel for his entourage of close officials and mahatmas on his frequent trips around the globe to attend the Mission's festivals.[207][40]

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.[42][43] Purchased by the DLM for $400,000, the property also served as the DLM's West Coast headquarters.[42][43] Described as a "lavish hilltop estate" in the press, the house was damaged in a 1978 brush fire.[208][82]

Throughout the early and mid-1970s, Rawat was the subject of numerous newspaper reports picturing him as primarily interested in the accumulation of wealth, rather than changing the world.[40] His affluent lifestyle over that period, maintained despite the DLM's financial difficulties following the Millennium '73 festival, generated considerable controversy and, according to Bromley and Shupe, even defections among premies.[209] Still a teenager, he was, Jeanne Messer writes, fascinated by the technology of the age: cars, airplanes, stereos and computers.[210] Besides the Malibu estate, Rawat had homes in London, New York and Denver;[135] he had two planes, sports cars and motorcycles at his disposal, a Rolls-Royce awaited his arrival in London, and a chauffeured Mercedes-Benz 600 was on hand in Denver, all of them said to be gifts from disciples.[211]

Besides reporting on his perceived materialistic fixations, the media often criticized Rawat for his age and physical appearance.[212] Overall, most accounts were quite negative and, from the DLM's point of view, full of distortions – premies' responses to the press reporting ranged from bewilderment and amusement to extreme defensiveness.[212] Positive comments about Rawat's movement came from such youth culture "folk heroes" as anti-war activist Rev. Daniel Berrigan, radical lawyer William Kunstler, and singer-songwriter Cat Stevens.[212]

Although some of Rawat's students still harbored residual beliefs in his divinity, by 1976 the vast majority of them viewed Rawat primarily as their spiritual teacher, guide and inspiration.[213] In January 1976 Rawat encouraged students to leave the ashrams and to discard Indian customs and terminology.[214] In the same year, staff at the Denver headquarters were reduced from 250 to 80.[215]

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. His followers elevated Rawat to a higher level in the conveyance of "Knowledge". During 1977, many returned to ashram life, and there was a shift back from secular tendencies towards ritual and messianic beliefs.[216][217][218] In 1977 Rawat became a US citizen.[219]

In the late 1970s several ex-members became vocal critics.[220] James R. Lewis wrote that they attacked the movement with charges of brainwashing and mind control.[221] Bob Mishler, co-founder of DLM in the United States and former president of the business side of the mission, and Robert Hand, a former vice president of the movement, voiced their criticism in a press conference,[citation needed] warning that a situation like the recent Jonestown incident could occur with the followers of Rawat.[71] 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 organization.[72]

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.[82] 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.[83]

In the early 1980s, there was an ongoing neighborhood dispute around a helipad on the Malibu estate[222] which was finally 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.[138] After scaling down the DLM's activities in the early 1980s, Rawat created the North American Sponsorship Program to help pay for the Malibu estate,[223] which by 1998 was reportedly worth $15 million.[224]

Draft 12

Condensed and smoothed from Draft 11.

==Coming of age==

In December 1973, when he turned 16, Rawat took administrative control of the Mission's U.S. branch which, according to Foss and Larkin, "had developed a centralized bureaucracy with rampant titleism and a penchant for office forms and organizational charts" and began to assert his independence from his mother, who returned to India with his brother Satpal.[225][226][151] In April 1974, Rawat became an emancipated minor, and in May married Marolyn Johnson, a 24-year-old follower and former airline stewardess from San Diego, California. The marriage was celebrated at a non-denominational church in Golden, Colorado.[227] Rawat's mother, Mata Ji, had not been invited.[228]

Rawat's marriage to a non-Indian finally severed Rawat's relationship with his mother.[38][229] She publicly disowned him in 1975, and appointed her eldest son, Satpal, as leader of the Indian DLM, while Rawat maintained the support of the Western disciples. Most of the mahatmas either returned to India or were dismissed.[40] Contributions from his Western devotees had by then made Rawat financially independent, which made it possible for him to follow the lifestyle of an American millionaire and run a household for his wife, his brother Raja Ji and his wife Claudia, and also finance his own frequent international travel to attend the Mission's festivals with his entourage of close officials and mahatmas.[230][40]

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.[42][43] Purchased by the DLM for $400,000, the property also served as the DLM's West Coast headquarters.[42][43] Described by the press as a "lavish hilltop estate", the house was damaged in a 1978 brush fire.[231][82]

Throughout the early and mid-1970s, numerous newspaper articles appeared portraying Rawat as primarily interested in accumulating wealth, rather than changing the world.[40] His affluent lifestyle over that period, maintained despite the DLM's financial difficulties following the Millennium '73 festival, generated considerable controversy and, according to Bromley and Shupe, caused defections among premies.[232] Still a teenager, he was, Jeanne Messer writes, fascinated by the technology of the age: cars, airplanes, stereos and computers.[233] Besides the Malibu estate, Rawat had homes in London, New York and Denver,[135] with two planes, sports cars and motorcycles at his disposal. A Rolls-Royce awaited him in London, and a chauffeured Mercedes-Benz 600 was on hand in Denver, all of them said to be gifts from disciples.[234]

Besides reporting on his perceived materialistic fixations, the media often criticized Rawat for his age and physical appearance.[212] Premies' responses to the press reporting ranged from bewilderment and amusement to extreme defensiveness.[212] Positive comments about Rawat's movement came from youth culture figures such as anti-war activist Rev. Daniel Berrigan, radical lawyer William Kunstler, and singer-songwriter Cat Stevens.[212]

Although some of Rawat's students may have retained beliefs in his divinity, by 1976 the vast majority of them viewed Rawat primarily as their spiritual teacher, guide and inspiration.[235] In January 1976, Rawat encouraged students to leave the ashrams and to discard Indian customs and terminology.[236] In the same year, staff at the Denver headquarters were reduced from 250 to 80.[237]

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, and he was elevated to a higher level in the conveyance of "Knowledge". During 1977, many returned to ashram life, and there was a shift back from secular tendencies towards ritual and messianic beliefs.[238][239][240] In 1977 Rawat became a US citizen.[241]

In the late 1970s several ex-members became vocal critics,[242] and attacked the movement with charges of brainwashing and mind control.[243] Bob Mishler, co-founder of DLM in the United States and former president of the business side of the mission, and Robert Hand, a former vice president of the movement, voiced their criticism in a press conference,[citation needed] predicting that a situation like the recent Jonestown incident could occur with the followers of Rawat.[71] 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 organization.[72]

Following the fire damage to his Malibu headquarters, Rawat moved to Miami Beach, Florida with his wife and three children, and the DLM offices also relocated there. This remained his home and base for several years.[82] Rawat created the North American Sponsorship Program to help pay for the Malibu estate,[244] which by 1998 was reportedly worth $15 million.[245]

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.[83]

Draft 13

from Draft 12, with attempts to deal with some editors' objections to that draft. More is probably still needed. July 26, couple more tweaks, indicated by strikeouts.

==Coming of age==

In December 1973, when he turned 16, Rawat took administrative control of the Mission's U.S. branch which, according to Foss and Larkin, "had developed a centralized bureaucracy with rampant titleism and a penchant for office forms and organizational charts". Beginning a process of democratising and secularising the movement, he also began to asserted his independence from his mother, Mata Ji, who returned to India with his brother Satpal.[246][247][151] In April 1974, Rawat became an emancipated minor, and in May married Marolyn Johnson, a 24-year-old follower and former airline stewardess from San Diego, California. The marriage was celebrated at a non-denominational church in Golden, Colorado.[248] Rawat's mother was not invited.[249]

Rawat's marriage to a non-Indian finally severed his relationship with his mother.[38][250] She publicly disowned him in 1975, and appointed her eldest son, Satpal, as leader of the Indian DLM. Rawat retained the support of the Western disciples. Most of the mahatmas either returned to India or were dismissed.[40] Contributions from his Western devotees had by then made Rawat financially independent, which made it possible for him to follow the lifestyle of an American millionaire and run a household for his own wife, his brother Raja Ji and wife Claudia, and also to finance his own frequent international travel to attend the Mission's festivals, with his entourage of close officials and mahatmas.[251][40]

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.[42][43] Purchased by the DLM for $400,000, the property also served as the DLM's West Coast headquarters.[42][43] Described by the press as a "lavish hilltop estate", the house was damaged in a 1978 brush fire.[252][82]

Through the early and mid-1970s, numerous newspaper articles appeared portraying Rawat as primarily interested in accumulating wealth, rather than changing the world.[40] His affluent lifestyle over that period, maintained despite the DLM's financial difficulties following the Millennium '73 festival, generated considerable controversy and, according to Bromley and Shupe, caused defections among premies.[253] Still a teenager, he was, Jeanne Messer writes, fascinated by the technology of the age: cars, airplanes, stereos and computers.[254] Besides the Malibu estate, Rawat had homes in London, New York and Denver,[135] with two planes, sports cars and motorcycles at his disposal. A Rolls-Royce awaited him in London, and a chauffeured Mercedes-Benz 600 was on hand in Denver, all of them said to be gifts from disciples.[255]

Besides criticising him for his perceived materialistic fixations, the media often focused on his age and physical appearance.[212] Premies' responses to the press reporting ranged from bewilderment and amusement to defensiveness.[212] Positive comments about Rawat's movement came from youth culture figures such as anti-war activist Rev. Daniel Berrigan, radical lawyer William Kunstler, and singer-songwriter Cat Stevens.[212]

Although some of Rawat's students may have retained beliefs in his divinity, by 1976 the vast majority of them viewed Rawat primarily as their spiritual teacher, guide and inspiration.[256] In January 1976, Rawat encouraged students to leave the ashrams and to discard Indian customs and terminology.[257] In the same year, staff at the Denver headquarters were reduced from 250 to 80.[258]

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, and he was granted a renewed significance in the lives of the premies. During 1977, many returned to ashram life, and there was a shift back from secular tendencies towards ritual and messianic beliefs.[259][260][261] In 1977 Rawat became a US citizen.[262]

In the late 1970s several ex-members became vocal critics,[263] and accused the movement of brainwashing and mind control.[264] Bob Mishler, co-founder of DLM in the United States and former president of the business side of the mission, and Robert Hand, a former vice president of the movement, voiced their criticism in a press conference,[citation needed] predicting that a situation like the recent Jonestown incident could occur with the followers of Rawat.[71] 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 organization.[72]

Following the fire damage to his Malibu headquarters, Rawat moved to Miami Beach, Florida with his wife and three children, and the DLM offices also relocated there. This remained his home and base for several years.[82] Rawat created the North American Sponsorship Program to help pay for the Malibu estate,[265] which by 1998 was reportedly worth $15 million.[266]

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.[83]

Draft 14

In December 1973, when he turned 16, Rawat took administrative control of the Mission’s separate American corporation and began to assert his independence from Mata Ji, who returned to India with her eldest son Sat Pal.[267] His desire to marry Marolyn Johnson, a 24-year old follower from San Diego, California, further exacerbated the growing rift with his mother. In May 1974 he obtained a court order from a Juvenile court in Colorado to obtain a marriage license without parental permission and married Johnson in a non-denominational church.[268][269] In July Rawat introduced his new wife at an event in Copenhagen attended by over 8,000 followers. [83]

Rawat's marriage to a non-Indian finally severed his relationship with his mother [38][270] who appointed Sat Pal, as leader of the Indian DLM while Rawat maintained the support of the Western disciples.[40] Most of the mahatmas either returned to India or were dismissed as Rawat continued to westernize the Mission.[271] Rawat had by then become financially independent thanks to contributions from his Western devotees, which made it possible for him to follow the lifestyle of an American millionaire – running a household for his wife, his brother and sister-in-law, Raja Ji and Claudia, as well as financing travel for his entourage of close officials on his frequent trips around the globe to attend the Mission's festivals.[272][40]In 1974 the DLM purchased a four-acre property in Malibu, California as the DLM's West Coast headquarters and residence for Rawat, who moved there in November seeking more privacy for himself, his wife and his entourage following security concerns.[42][43][42][43]

By 1975 Rawat's message had spread to 58 countries on six continents and Rawat began appointing westerners to teach Knowledge. [83][273] Throughout the early and mid-1970s, Rawat was the subject of numerous press reports picturing him as primarily interested in the accumulation of wealth, rather than changing the world.[40] According to Downton, giving thanks to a guru is an “eastern spiritual tradition” and Rawat’s followers were “more than happy to supply him with luxuries”.[274]

In April 1975 Rawat travelled to India with his wife and young daughter.[83] When Mata Ji and Sat Pal learned of Rawat's plans they mounted a campaign to defame him and to interfere with his arrival.[275] Sat Pal launched a defamation suit against Rawat and Rawat counter claimed. The judge appealed for them to settle their suit before there was "bloodshed in the family". Rawat stepped forward immediately and unconditionally withdrew his defamation suit against his brother and after some coaxing from the judge, Sat Pal withdrew his.[276]

In January 1976 Rawat encouraged students to leave the ashrams, discard Indian customs and terminology[277] and although some of Rawat's students still harbored residual beliefs in his divinity, the vast majority viewed Rawat primarily as their spiritual teacher, guide and inspiration.[278] In the same year Rawat said that he felt that the organization had come between his devotees and himself [279]and he removed Bob Mishler, the International President of DLM from power.[280] and the staff at the Denver headquarters were reduced from 250 to 80.[281] Mishler later complained that money was increasingly diverted to Rawat's personal use[282] and that the movement appeared to them to exist only to support Rawat's "opulent existence"[283] but the claims found little support and did not affect the progress of the Mission.[284]

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.[285][286][287] In 1977 Rawat became a US citizen.[288]

Rawat moved to Miami Beach, Florida with his wife and three children for several years, and DLM headquarters relocated there.[289][82] 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.[83] Around 1980 a neighborhood dispute regarding a helipad on the Malibu estate arose[84][85] which was finally 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.[86]

References

  1. ^ Current Biography Yearbook, 1974
  2. ^ McKean, Lise. Divine Enterprise. U of Chicago Press. 1996
  3. ^ Downton 1979
  4. ^ Larson, Bob. Larson's Book of Cults. Tyndale House Publications. 1982
  5. ^ Bromley and Shupe 1981, p. 137
  6. ^ "Oz in the Astrodome" Ted Morgan, New York Times, December 9, 1973
  7. ^ "The guru who minds his mother", By MALCOLM N. CARTER, AP. 11/4/73 Stars and Stripes
  8. ^ "Boy guru weds Calif, woman, 24", Associated Press , Long Beach, Calif. Indepedent, May 22, 1974
  9. ^ "Investigation under way into Guru's business activities" AP Jun 24, 1974 GREELEY (Colo.) TRIBUNE
  10. ^ Current Biography Yearbook 1974
  11. ^ Database of pilots
  12. ^ "Oz in the Astrodome" Ted Morgan, New York Times, December 9, 1973
  13. ^ Current Biography Yearbook, 1974
  14. ^ Current Biography Yearbook 1974
  15. ^ "BLISSING OUT IN HOUSTON", Francine du Plessix Gray, New York Review of Books December 13, 1973
  16. ^ "Oz in the Astrodome" Ted Morgan, NYT 12/9/1973
  17. ^ "Seventeen-year-old guru likes pizza and sports cars", DEBORAH FRAZIER UPI Santa Fe, July 13,1975 THE NEW MEXICAN.
  18. ^ 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:
  19. ^ "Oz in the Astrodome" Ted Morgan, NYT 12/9/1973
  20. ^ "An East Indian Teen-Ager Say He Is God", Ken Kelley, Vogue March 1974
  21. ^ "Through a 'Third Eye' Comes The Divine Light", By PHIL HASLANGER (Of The Capital Times Staff), Capital times, 2/16/73
  22. ^ "'You're a Perfect Master'", Newsweek November 19, 1973
  23. ^ Foss & Larkin 1978
  24. ^ "When The Lord of All The Universe Played Houston". Richard Levine, RollingStone Magazine March 14, 1974
  25. ^ "Guru Tries to Take Control of Mission" in The Ruston Daily Leader, April 9, 1975:
  26. ^ "MOTHER OUSTS 'PLAYBOY' GURU" in Los Angeles Times. Wednesday April 2, 1975, PART II, p. 6A
  27. ^ TIME, Apr. 07, 1975 [8]
  28. ^ Hunt, Stephen. Aternative Religions. Ashgate 2003
  29. ^ a b c d e Current Biography Yearbook, 1974.
  30. ^ McKean, Lise. Divine Enterprise. University of Chicago Press, 1996.
  31. ^ Downton 1979
  32. ^ Larson, Bob. Larson's Book of Cults. Tyndale House Publications. 1982
  33. ^ Daniel A. Foss and Ralph W. Larkin: Worshiping the Absurd: The Negation of Social Causality among the Followers of Guru Maharaj Ji. Sociological Analysis, Vol. 39, No. 2 (Summer, 1978), pp. 157-164
  34. ^ Melton J. Gordon Encyclopedic Handbook of Cults in America. New York/London: Garland, 1986 (revised edition), ISBN 0-8240-9036-5, pp. 141-145"In December 1973, when Maharaj Ji turned 16, he took administrative control of the Mission’s separate American corporation. "
  35. ^ "Guru, 16, marries secretary" AP Tues. May 21, 1974 Greeley Tribune
  36. ^ "The Guru's Wife Is Another Devotee", Robert P. Dalton, AP Staff Writer, Oakland Tribune. May 23, 1974.
  37. ^ Downton, James V. Sacred Journeys. Columbia University Press, 1979. p.191.
  38. ^ a b c d e f g Cite error: The named reference Hunt2003 was invoked but never defined (see the help page).
  39. ^ Miller, America's Alternative Religions, p. 474
  40. ^ a b c d e f g h i j k l m n o p q r s t u v w x y Cite error: The named reference Downton was invoked but never defined (see the help page).
  41. ^ Price, The Divine Light Mission as a Social Organization. pp. 279–96 "Immediately following Maharaj Ji's marriage a struggle for power took place within the Holy Family itself. Maharaj Ji was now sixteen years old. He had the knowledge that his personal following in the West was well established. It is likely that he felt the time had come to take the reins of power from his mother, who still dominated the mission and had a strong hold over most of the mahatmas, all of whom were born and brought up in India. Another factor may well have been the financial independence of Maharaj Ji, which he enjoys through the generosity of his devotees. Note 27: Contributions from premies throughout the world allow Maharaj Ji to follow the life style of an American millionaire. He has a house (in his wife's name), an Aston Martin, a boat, a helicopter, the use of fine houses (divine residences) in most European countries as well as South America, Australia and New Zealand, and an income which allows him to run a household and support his wife and children, his brother, Raja Ji, and his wife, Claudia. In addition, his entourage of family, close officials and mahatmas are all financed on their frequent trips around the globe to attend the mission's festivals."
  42. ^ a b c d e f g h i j k l m n o p q r "Maharaj Ji Buys $400,000 Home Base in Malibu Area", JOHN DART, Los Angeles Times, Nov 27, 1974; p. B2
  43. ^ a b c d e f g h i j k l m n o p q r s "Malibu Guru Maintains Following Despite Rising Mistrust of Cults" Mark Foster, Los Angeles Times January 12 1979 p. 3
  44. ^ 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
  45. ^ Bromley, David G. and Anson D. Shupe, Jr. Strange Gods: The Great American Cult Scare Beacon Press, Bsoton 1982, p. 137
  46. ^ Messer, Jeanne, "Guru Maharaj Ji and the Divine Light Mission", in The New Religious Consciousness, Charles Y. Glock and Robert N. Bellah, editors. University of California Press, 1976, p. 52.
  47. ^ a b c "Whatever Happened to Guru Maharaj Ji?" in Hinduism Today by Himalayan Academy, USA, ISSN 0896-0801, October 1983. Web copy at hinduismtoday.com
  48. ^ "Oz in the Astrodome" Ted Morgan, New York Times, December 9, 1973
  49. ^ "'You're a Perfect Master'", Newsweek November 19, 1973
  50. ^ "Investigation under way into Guru's business activities" AP Jun 24, 1974 GREELEY (Colo.) TRIBUNE
  51. ^ Current Biography Yearbook 1974
  52. ^ Current Biography Yearbook 1974
  53. ^ "BLISSING OUT IN HOUSTON", Francine du Plessix Gray, New York Review of Books December 13, 1973
  54. ^ "Oz in the Astrodome" Ted Morgan, NYT 12/9/1973
  55. ^ "Seventeen-year-old guru likes pizza and sports cars", DEBORAH FRAZIER UPI Santa Fe, July 13,1975 THE NEW MEXICAN.
  56. ^ 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:
  57. ^ "Oz in the Astrodome" Ted Morgan, NYT 12/9/1973
  58. ^ "An East Indian Teen-Ager Say He Is God", Ken Kelley, Vogue March 1974
  59. ^ "Through a 'Third Eye' Comes The Divine Light", By PHIL HASLANGER (Of The Capital Times Staff), Capital times, 2/16/73
  60. ^ "'You're a Perfect Master'", Newsweek November 19, 1973
  61. ^ Foss & Larkin 1978
  62. ^ Levine, Richard. "When The Lord of All The Universe Played Houston: Many are called but few show up" in Rolling Stone No. 156. March 14, 1974, pp. 36-50.
  63. ^ "Guru Tries to Take Control of Mission" in The Ruston Daily Leader, April 9, 1975:
  64. ^ "MOTHER OUSTS 'PLAYBOY' GURU" in Los Angeles Times. Wednesday April 2, 1975, PART II, p. 6A
  65. ^ Melton, J. Gordon. Entry "DIVINE LIGHT MISSION", subtitle "Controversy" in Encyclopedic Handbook of Cults in America. Garland, 1986 (revised edition), ISBN 0-8240-9036-5 pp. 144–5
  66. ^ TIME, Apr. 07, 1975 [9]
  67. ^ Hunt, Stephen. Aternative Religions. Ashgate 2003
  68. ^ "Guru keeps “mission” deep in debt: Spends 60% of donations on self" in Independent and Press-Telegram (UPI). Long Beach, March 23, 1975, p. A-2
  69. ^ Melton, J. Gordon. Encyclopedia Handbook of Cults in America p.143, Garland Publishing (1986) ISBN 0-8240-9036-5
    "several deprogrammed ex-members became vocal critics of the mission"
  70. ^ "Two ex-cult officers see possible Guyana repeat" in Newport Rhode Island Daily News (UPI). November 25, 1978, p. 8
  71. ^ a b c d e f Brown, Chip, Parents Versus Cult: Frustration, Kidnapping, Tears; Who Became Kidnappers to Rescue Daughter From Her Guru, The Washington Post, February 15, 1982
    "Suddenly there were new reports from people who'd actually managed the Divine Light Mission—Robert Mishler, the man who organized the business side of the mission and served for 5 1/2 years as its president, and Robert Hand Jr., who served as a vice president for two years. In the aftermath of Jonestown, Mishler and Hand felt compelled to warn of similarities between Guru Maharaj Ji and Jim Jones. They claimed the potential for another Jonestown existed in the Divine Light Mission because the most fanatic followers of Maharaj Ji would not question even the craziest commands. As Jim Jones convincingly demonstrated, the health of a cult group can depend on the stability of the leader.
    Mishler and Hand revealed aspects of life inside the mission that frightened the Deitzes. In addition to his ulcer, the Perfect Master who held the secret to peace and spiritual happiness 'had tremendous problems of anxiety which he combatted with alcohol,' Mishler said in a Denver radio interview in February 1979."
    Cite error: The named reference "Brown" was defined multiple times with different content (see the help page).
  72. ^ a b c d e f Cite error: The named reference MeltonHandbook1986Controversy was invoked but never defined (see the help page).
  73. ^ Lewis, James, The Encyclopedia of Cults, Sects, and New Religions, p.210, Prometheus Books, ISBN 1-57392-888-7
    "a number of ex-members became critics of the movement, attacking it with charges of brainwashing and mind control"
  74. ^ Downton, James V., Sacred Journeys: The Conversion of Young Americans to Divine Light Mission, (1979) Columbia University Press. ISBN 0-231-04198-5 p199 "Although there were still residues of belief in his divinity, in 1976, the vast majority [of premies] viewed the guru primarily as their spiritual teacher, guide, and inspiration.
  75. ^ Downton, Sacred Journeys. "The guru had inspired greater autonomy by saying in January 1976: 'Don't expect that all these premies who are in the ashram right now are going to stay in the ashram. I hope they don't.' This comment had the effect of producing a widespread exodus from the ashrams that year, which gave rise to an individualistic attitude ... Changes in terminology were made in an attempt to divorce the Mission from its Indian trappings. 'Festivals' became 'regional conferences.' 'Holy Company,' a term used to describe the state of being in the presence of other premies, fell from use, as did the customary Indian greeting."
  76. ^ Downton, Sacred Journeys. "The staff in Denver was 250 just a couple of months ago. Now it is 80."
  77. ^ Downton, James V., Sacred Journeys: The Conversion of Young Americans to Divine Light Mission (1979), Columbia University Press. ISBN 0-231-04198-5. pp. 210–211. "Signs of rededication both to Guru Maharaj Ji and the inner guru became quite apparent. Most of the premies who left the ashrams in the summer of 1976 began to return in 1977, when more than 600 signed up to enter the ashrams in just a few months' time. ... To the surprise of everyone who had come to the Atlantic City program at the close of 1976, Guru Maharaj Ji appeared in his Krishna costume, a majestic looking robe and crown he had not worn since 1975. The sight of him in his ceremonial best brought premies to their feet singing, as nostalgia for the early days caught them up in feelings of devotion once more. ... With so many premies coming out in support of devotion, there has been a shift away from secular tendencies back to ritual and messianic beliefs and practices ... elevating the guru to a much greater place in their practice of the Knowledge."
  78. ^ Cagan, A. Peace is Possible: The Life and Message of Prem Rawat. Mighty River Press. ISBN 0-9788694-9-4, p. 228
  79. ^ Downton, Sacred Journeys. "Signs of rededication both to Guru Maharaj Ji and the inner guru became quite apparent. Most of the premies who left the ashrams in the summer of 1976 began to return in 1977, when more than 600 signed up to enter the ashrams in just a few months' time.
  80. ^ "Guru Maharaj Ji becomes a citizen of the U.S." Rocky Mountain News, Wednesday, October 19, 1977, Denver, Colorado, U.S.A.
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  82. ^ a b c d e f g h i j k l m n o Cagan, A. Peace is Possible: The Life and Message of Prem Rawat. Mighty River Press. ISBN 0-9788694-9-4, pp. 219–220 Judy Osborne recalls Maharaji asking the staff to leave immediately. "He didn’t want any heroics," she comments, “even though this was his home and everything that he had was in there." His concern was for their safety. "The fire came but it blew right over the house," she remembers. "All the trees were burned, and so were the grass, the shrubs, and the hills around there. And then there was the soot. Everything in the house was filthy from soot." Maharaji and his family stayed with his brother, Raja Ji, for a while, and then within a few months, they relocated to Miami while the Malibu house was being repaired. Cite error: The named reference "Cagan219220" was defined multiple times with different content (see the help page).
  83. ^ a b c d e f g h i j Cagan, A. Peace is Possible: The Life and Message of Prem Rawat. Mighty River Press. ISBN 0-9788694-9-4, p. 229 Cite error: The named reference "Cagan" was defined multiple times with different content (see the help page).
  84. ^ a b Davis, Ivor. "Malibu opposes plan to build heliport for Divine Light guru" in The Times. December 19, 1979, p. 12.
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  103. ^ Who is Guru Maharaj Ji
  104. ^ "Gifts for a Guru" in Stars and Stripes, November 15, 1972.
  105. ^ Database of pilots
  106. ^ "Oz in the Astrodome" Ted Morgan, New York Times, December 9, 1973
  107. ^ Current Biography Yearbook 1974
  108. ^ "BLISSING OUT IN HOUSTON", Francine du Plessix Gray, New York Review of Books December 13, 1973
  109. ^ "Oz in the Astrodome" Ted Morgan, NYT 12/9/1973
  110. ^ "Seventeen-year-old guru likes pizza and sports cars", DEBORAH FRAZIER UPI Santa Fe, July 13,1975 THE NEW MEXICAN.
  111. ^ 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:
  112. ^ "Oz in the Astrodome" Ted Morgan, NYT 12/9/1973
  113. ^ "An East Indian Teen-Ager Say He Is God", Ken Kelley, Vogue March 1974
  114. ^ "Through a 'Third Eye' Comes The Divine Light", By PHIL HASLANGER (Of The Capital Times Staff), Capital times, 2/16/73
  115. ^ "'You're a Perfect Master'", Newsweek November 19, 1973
  116. ^ Foss & Larkin 1978
  117. ^ "When The Lord of All The Universe Played Houston". Richard Levine, RollingStone Magazine March 14, 1974
  118. ^ "Guru Tries to Take Control of Mission" in The Ruston Daily Leader, April 9, 1975:
  119. ^ "MOTHER OUSTS 'PLAYBOY' GURU" in Los Angeles Times. Wednesday April 2, 1975, PART II, p. 6A
  120. ^ Melton, J. Gordon. Entry "DIVINE LIGHT MISSION", subtitle "Controversy" in Encyclopedic Handbook of Cults in America. Garland, 1986 (revised edition), ISBN 0-8240-9036-5 pp. 144–5
  121. ^ TIME, Apr. 07, 1975 [10]
  122. ^ Hunt, Stephen. Aternative Religions. Ashgate 2003
  123. ^ Bromley (1982)
  124. ^ Enroth (1977)
  125. ^ Stonner & Parke (1977)
  126. ^ Melton (1986): p/141-45
  127. ^ Pilarzyk (1978) pp.22-43
  128. ^ Downton (1979)
  129. ^ Hunt, Stephen. Aternative Religions. Ashgate 2003
  130. ^ Melton, Gordon J, Encyclopedic Handbook of Cults in America (1992) (Religious Information Systems, Vol. 7), p. 222, Routledge, ISBN 0-815-31140-0
  131. ^ Price, The Divine Light Mission as a Social Organization. pp. 279–96 "Immediately following Maharaj Ji's marriage a struggle for power took place within the Holy Family itself. Maharaj Ji was now sixteen years old. He had the knowledge that his personal following in the West was well established. It is likely that he felt the time had come to take the reins of power from his mother, who still dominated the mission and had a strong hold over most of the mahatmas, all of whom were born and brought up in India. Another factor may well have been the financial independence of Maharaj Ji, which he enjoys through the generosity of his devotees. Note 27: Contributions from premies throughout the world allow Maharaj Ji to follow the life style of an American millionaire. He has a house (in his wife's name), an Aston Martin, a boat, a helicopter, the use of fine houses (divine residences) in most European countries as well as South America, Australia and New Zealand, and an income which allows him to run a household and support his wife and children, his brother, Raja Ji, and his wife, Claudia. In addition, his entourage of family, close officials and mahatmas are all financed on their frequent trips around the globe to attend the mission's festivals."
  132. ^ "MALIBU Metamorphosis Is Hollywood's Haven Growing Into Just Another Miami Beach", NIKKI FINKE, Los Angeles Times, September 3, 1989
  133. ^ Bromley, David G. and Anson D. Shupe, Jr. Strange Gods: The Great American Cult Scare Beacon Press, Bsoton 1982, p. 137
  134. ^ Messer, Jeanne, "Guru Maharaj Ji and the Divine Light Mission", in The New Religious Consciousness, Charles Y. Glock and Robert N. Bellah, editors. University of California Press, 1976, p. 52.
  135. ^ a b c d e f g "Whatever Happened to Guru Maharaj Ji?" in Hinduism Today by Himalayan Academy, USA, ISSN 0896-0801, October 1983.
  136. ^ "'You're a Perfect Master'", Newsweek November 19, 1973
  137. ^ "1-Year Trial OKd for Sect's Helipad" Los Angeles Times May 22, 1981; p. F6
  138. ^ a b c "Maharaji Denied in Bid to Triple Copter Landings", JUDY PASTERNAK Los Angeles Times; Jul 7, 1985, p. WS1
  139. ^ "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
  140. ^ "Fomer guru on a different mission, Rebecca Jones, Rocky Mountain News, January 30, 1998
  141. ^ Price, The Divine Light Mission as a Social Organization. pp. 279–96 "Immediately following Maharaj Ji's marriage a struggle for power took place within the Holy Family itself. Maharaj Ji was now sixteen years old. He had the knowledge that his personal following in the West was well established. It is likely that he felt the time had come to take the reins of power from his mother, who still dominated the mission and had a strong hold over most of the mahatmas, all of whom were born and brought up in India. Another factor may well have been the financial independence of Maharaj Ji, which he enjoys through the generosity of his devotees. Note 27: Contributions from premies throughout the world allow Maharaj Ji to follow the life style of an American millionaire. He has a house (in his wife's name), an Aston Martin, a boat, a helicopter, the use of fine houses (divine residences) in most European countries as well as South America, Australia and New Zealand, and an income which allows him to run a household and support his wife and children, his brother, Raja Ji, and his wife, Claudia. In addition, his entourage of family, close officials and mahatmas are all financed on their frequent trips around the globe to attend the mission's festivals."
  142. ^ Cagan, A. Peace is Possible: The Life and Message of Prem Rawat. Mighty River Press. ISBN 0-9788694-9-4, pp. 201
  143. ^ "MALIBU Metamorphosis Is Hollywood's Haven Growing Into Just Another Miami Beach", NIKKI FINKE, Los Angeles Times, September 3, 1989
  144. ^ Geaves, Ron, From Divine Light Mission to Elan Vital and Beyond: An Exploration of Change and Adaptation, Nova Religio, The Journal of Alternative and Emergent Religions, March 2004, Vol. 7, No. 3, Pages 45-62 - Prem Rawat is not a renunciate, but married with four children...he has gone to great lengths to assert his humanity and deconstruct the hagiography that has developed around his life... Prem Rawat (Maharaji) has dropped any association to a Hindu renunciate order in recent years
  145. ^ Stephen J. Hunt Alternative Religions: A Sociological Introduction (2003), pp.116-7, Ashgate Publishing, Ltd. ISBN 0-7546-3410-8 Leaving his more ascetic life behind him, he does not personally eschews material possessions.
  146. ^ Bromley, David G. and Anson D. Shupe, Jr. Strange Gods: The Great American Cult Scare Beacon Press, Bsoton 1982, p. 137
  147. ^ Messer, Jeanne, "Guru Maharaj Ji and the Divine Light Mission", in The New Religious Consciousness, Charles Y. Glock and Robert N. Bellah, editors. University of California Press, 1976, p. 52.
  148. ^ "Fomer guru on a different mission, Rebecca Jones, Rocky Mountain News, January 30, 1998
  149. ^ "'You're a Perfect Master'", Newsweek November 19, 1973
  150. ^ Melton J. Gordon Encyclopedic Handbook of Cults in America. New York/London: Garland, 1986 (revised edition), ISBN 0-8240-9036-5, pp. 141-145"In December 1973, when Maharaj Ji turned 16, he took administrative control of the Mission’s separate American corporation. "
  151. ^ a b c d e f g Cagan, Peace is Possible: The Life and Message of Prem Rawat. Mighty River Press, ISBN 0-9788694-9-4 pp. 200, 197. "In Denver in April 1974, Maharaji applied to become an emancipated minor, because he and Marolyn were now engaged and he knew his mother would not condone his marriage at sixteen (or any other age, considering the American wife he'd chosen). With his emancipation, he could obtain a legal marriage licence without his mother's signature. After spending about forty five minutes with a judge, he was granted his request." Cite error: The named reference "Caganpp200-197" was defined multiple times with different content (see the help page).
  152. ^ "The Guru's Wife Is Another Devotee", Robert P. Dalton, AP Staff Writer, Oakland Tribune. May 23, 1974.
  153. ^ Downton, James V. Sacred Journeys. Columbia University Press, 1979. p.191.
  154. ^ Miller, America's Alternative Religions, p. 474
  155. ^ "Guru Maharaj Ji," Biography Resource Center, Thomson Gale, 2007 "The marriage further disrupted his relationship with his mother and older brothers. A lawsuit in India gave control of the Indian branch of the Divine Light Mission to Maharaj's mother and led to a complete break with her son, who maintained the complete support of the Western disciples."
  156. ^ Price, The Divine Light Mission as a Social Organization. pp. 279–96 "Immediately following Maharaj Ji's marriage a struggle for power took place within the Holy Family itself. Maharaj Ji was now sixteen years old. He had the knowledge that his personal following in the West was well established. It is likely that he felt the time had come to take the reins of power from his mother, who still dominated the mission and had a strong hold over most of the mahatmas, all of whom were born and brought up in India. Another factor may well have been the financial independence of Maharaj Ji, which he enjoys through the generosity of his devotees. Note 27: Contributions from premies throughout the world allow Maharaj Ji to follow the life style of an American millionaire. He has a house (in his wife's name), an Aston Martin, a boat, a helicopter, the use of fine houses (divine residences) in most European countries as well as South America, Australia and New Zealand, and an income which allows him to run a household and support his wife and children, his brother, Raja Ji, and his wife, Claudia. In addition, his entourage of family, close officials and mahatmas are all financed on their frequent trips around the globe to attend the mission's festivals."
  157. ^ "MALIBU Metamorphosis Is Hollywood's Haven Growing Into Just Another Miami Beach", NIKKI FINKE, Los Angeles Times, September 3, 1989
  158. ^ Bromley, David G. and Anson D. Shupe, Jr. Strange Gods: The Great American Cult Scare Beacon Press, Bsoton 1982, p. 137
  159. ^ Messer, Jeanne, "Guru Maharaj Ji and the Divine Light Mission", in The New Religious Consciousness, Charles Y. Glock and Robert N. Bellah, editors. University of California Press, 1976, p. 52.
  160. ^ "'You're a Perfect Master'", Newsweek November 19, 1973
  161. ^ Downton, James V., Sacred Journeys: The Conversion of Young Americans to Divine Light Mission, (1979) Columbia University Press. ISBN 0-231-04198-5 p199 "Although there were still residues of belief in his divinity, in 1976, the vast majority [of premies] viewed the guru primarily as their spiritual teacher, guide, and inspiration.
  162. ^ Downton, Sacred Journeys. "The guru had inspired greater autonomy by saying in January 1976: 'Don't expect that all these premies who are in the ashram right now are going to stay in the ashram. I hope they don't.' This comment had the effect of producing a widespread exodus from the ashrams that year, which gave rise to an individualistic attitude ... Changes in terminology were made in an attempt to divorce the Mission from its Indian trappings. 'Festivals' became 'regional conferences.' 'Holy Company,' a term used to describe the state of being in the presence of other premies, fell from use, as did the customary Indian greeting."
  163. ^ Downton, Sacred Journeys. "The staff in Denver was 250 just a couple of months ago. Now it is 80."
  164. ^ Downton, James V., Sacred Journeys: The Conversion of Young Americans to Divine Light Mission (1979), Columbia University Press. ISBN 0-231-04198-5. pp. 210–211. "Signs of rededication both to Guru Maharaj Ji and the inner guru became quite apparent. Most of the premies who left the ashrams in the summer of 1976 began to return in 1977, when more than 600 signed up to enter the ashrams in just a few months' time. ... To the surprise of everyone who had come to the Atlantic City program at the close of 1976, Guru Maharaj Ji appeared in his Krishna costume, a majestic looking robe and crown he had not worn since 1975. The sight of him in his ceremonial best brought premies to their feet singing, as nostalgia for the early days caught them up in feelings of devotion once more. ... With so many premies coming out in support of devotion, there has been a shift away from secular tendencies back to ritual and messianic beliefs and practices ... elevating the guru to a much greater place in their practice of the Knowledge."
  165. ^ Cagan, A. Peace is Possible: The Life and Message of Prem Rawat. Mighty River Press. ISBN 0-9788694-9-4, p. 228
  166. ^ Downton, Sacred Journeys. "Signs of rededication both to Guru Maharaj Ji and the inner guru became quite apparent. Most of the premies who left the ashrams in the summer of 1976 began to return in 1977, when more than 600 signed up to enter the ashrams in just a few months' time.
  167. ^ "Guru Maharaj Ji becomes a citizen of the U.S." Rocky Mountain News, Wednesday, October 19, 1977, Denver, Colorado, U.S.A.
  168. ^ Melton, J. Gordon. Encyclopedia Handbook of Cults in America p.143, Garland Publishing (1986) ISBN 0-8240-9036-5
    "several deprogrammed ex-members became vocal critics of the mission"
  169. ^ Lewis, James, The Encyclopedia of Cults, Sects, and New Religions, p.210, Prometheus Books, ISBN 1-57392-888-7
    "a number of ex-members became critics of the movement, attacking it with charges of brainwashing and mind control"
  170. ^ "1-Year Trial OKd for Sect's Helipad" Los Angeles Times May 22, 1981; p. F6
  171. ^ "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
  172. ^ "Fomer guru on a different mission, Rebecca Jones, Rocky Mountain News, January 30, 1998
  173. ^ Melton J. Gordon Encyclopedic Handbook of Cults in America. New York/London: Garland, 1986 (revised edition), ISBN 0-8240-9036-5, pp. 141-145"In December 1973, when Maharaj Ji turned 16, he took administrative control of the Mission’s separate American corporation. "
  174. ^ "The Guru's Wife Is Another Devotee", Robert P. Dalton, AP Staff Writer, Oakland Tribune. May 23, 1974.
  175. ^ Downton, James V. Sacred Journeys. Columbia University Press, 1979. p.191.
  176. ^ Miller, America's Alternative Religions, p. 474
  177. ^ "Guru Maharaj Ji," Biography Resource Center, Thomson Gale, 2007 "The marriage further disrupted his relationship with his mother and older brothers. A lawsuit in India gave control of the Indian branch of the Divine Light Mission to Maharaj's mother and led to a complete break with her son, who maintained the complete support of the Western disciples."
  178. ^ All God's Children - 1977 THE CULT EXPERIENCE: SALVATION OR SLAVERY? CARROL STONER AND JO ANNE PARKE 36 The New Religions ... Why Now? WHAT MAKES THE LIGHT DIVINE? - Guru Maharaj Ji's group does not charge for the courses or the teaching of the techniques of "knowledge." The group gets its money through gifts and the tithing of its members.
  179. ^ Price, The Divine Light Mission as a Social Organization. pp. 279–96 "Immediately following Maharaj Ji's marriage a struggle for power took place within the Holy Family itself. Maharaj Ji was now sixteen years old. He had the knowledge that his personal following in the West was well established. It is likely that he felt the time had come to take the reins of power from his mother, who still dominated the mission and had a strong hold over most of the mahatmas, all of whom were born and brought up in India. Another factor may well have been the financial independence of Maharaj Ji, which he enjoys through the generosity of his devotees. Note 27: Contributions from premies throughout the world allow Maharaj Ji to follow the life style of an American millionaire. He has a house (in his wife's name), an Aston Martin, a boat, a helicopter, the use of fine houses (divine residences) in most European countries as well as South America, Australia and New Zealand, and an income which allows him to run a household and support his wife and children, his brother, Raja Ji, and his wife, Claudia. In addition, his entourage of family, close officials and mahatmas are all financed on their frequent trips around the globe to attend the mission's festivals."
  180. ^ Cagan, A. Peace is Possible: The Life and Message of Prem Rawat. Mighty River Press. ISBN 0-9788694-9-4, pp. 201
  181. ^ "MALIBU Metamorphosis Is Hollywood's Haven Growing Into Just Another Miami Beach", NIKKI FINKE, Los Angeles Times, September 3, 1989
  182. ^ Melton J. Gordon Encyclopedic Handbook of Cults in America. New York/London: Garland, 1986 (revised edition), ISBN 0-8240-9036-5, pp. 141-145
  183. ^ Geaves, Ron, From Divine Light Mission to Elan Vital and Beyond: An Exploration of Change and Adaptation, Nova Religio, The Journal of Alternative and Emergent Religions, March 2004, Vol. 7, No. 3, Pages 45-62 - Prem Rawat is not a renunciate, but married with four children...he has gone to great lengths to assert his humanity and deconstruct the hagiography that has developed around his life... Prem Rawat (Maharaji) has dropped any association to a Hindu renunciate order in recent years
  184. ^ Stephen J. Hunt Alternative Religions: A Sociological Introduction (2003), pp.116-7, Ashgate Publishing, Ltd. ISBN 0-7546-3410-8 Leaving his more ascetic life behind him, he does not personally eschews material possessions.
  185. ^ Bromley, David G. and Anson D. Shupe, Jr. Strange Gods: The Great American Cult Scare Beacon Press, Bsoton 1982, p. 137
  186. ^ Messer, Jeanne, "Guru Maharaj Ji and the Divine Light Mission", in The New Religious Consciousness, Charles Y. Glock and Robert N. Bellah, editors. University of California Press, 1976, p. 52.
  187. ^ "Fomer guru on a different mission, Rebecca Jones, Rocky Mountain News, January 30, 1998
  188. ^ "'You're a Perfect Master'", Newsweek November 19, 1973
  189. ^ Downton, James V., Sacred Journeys: The Conversion of Young Americans to Divine Light Mission, (1979) Columbia University Press. ISBN 0-231-04198-5 p199 "Although there were still residues of belief in his divinity, in 1976, the vast majority [of premies] viewed the guru primarily as their spiritual teacher, guide, and inspiration.
  190. ^ Downton, Sacred Journeys. "The guru had inspired greater autonomy by saying in January 1976: 'Don't expect that all these premies who are in the ashram right now are going to stay in the ashram. I hope they don't.' This comment had the effect of producing a widespread exodus from the ashrams that year, which gave rise to an individualistic attitude ... Changes in terminology were made in an attempt to divorce the Mission from its Indian trappings. 'Festivals' became 'regional conferences.' 'Holy Company,' a term used to describe the state of being in the presence of other premies, fell from use, as did the customary Indian greeting."
  191. ^ Downton, Sacred Journeys. "The staff in Denver was 250 just a couple of months ago. Now it is 80."
  192. ^ Downton, James V., Sacred Journeys: The Conversion of Young Americans to Divine Light Mission (1979), Columbia University Press. ISBN 0-231-04198-5. pp. 210–211. "Signs of rededication both to Guru Maharaj Ji and the inner guru became quite apparent. Most of the premies who left the ashrams in the summer of 1976 began to return in 1977, when more than 600 signed up to enter the ashrams in just a few months' time. ... To the surprise of everyone who had come to the Atlantic City program at the close of 1976, Guru Maharaj Ji appeared in his Krishna costume, a majestic looking robe and crown he had not worn since 1975. The sight of him in his ceremonial best brought premies to their feet singing, as nostalgia for the early days caught them up in feelings of devotion once more. ... With so many premies coming out in support of devotion, there has been a shift away from secular tendencies back to ritual and messianic beliefs and practices ... elevating the guru to a much greater place in their practice of the Knowledge."
  193. ^ Cagan, A. Peace is Possible: The Life and Message of Prem Rawat. Mighty River Press. ISBN 0-9788694-9-4, p. 228
  194. ^ Downton, Sacred Journeys. "Signs of rededication both to Guru Maharaj Ji and the inner guru became quite apparent. Most of the premies who left the ashrams in the summer of 1976 began to return in 1977, when more than 600 signed up to enter the ashrams in just a few months' time.
  195. ^ "Guru Maharaj Ji becomes a citizen of the U.S." Rocky Mountain News, Wednesday, October 19, 1977, Denver, Colorado, U.S.A.
  196. ^ Melton, J. Gordon. Encyclopedia Handbook of Cults in America p.143, Garland Publishing (1986) ISBN 0-8240-9036-5
    "several deprogrammed ex-members became vocal critics of the mission"
  197. ^ Lewis, James, The Encyclopedia of Cults, Sects, and New Religions, p.210, Prometheus Books, ISBN 1-57392-888-7
    "a number of ex-members became critics of the movement, attacking it with charges of brainwashing and mind control"
  198. ^ All God's Children - 1977 THE CULT EXPERIENCE: SALVATION OR SLAVERY? CARROL STONER AND JO ANNE PARKE 36 The New Religions ... Why Now? WHAT MAKES THE LIGHT DIVINE? -We have yet to meet a cult member, or former cultist, who has convinced us that he was hypnotized into a new religion.
  199. ^ Melton J. Gordon Encyclopedic Handbook of Cults in America. New York/London: Garland, 1986 (revised edition), ISBN 0-8240-9036-5, pp. 141-145
  200. ^ "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
  201. ^ "Fomer guru on a different mission, Rebecca Jones, Rocky Mountain News, January 30, 1998
  202. ^ Daniel A. Foss and Ralph W. Larkin: Worshiping the Absurd: The Negation of Social Causality among the Followers of Guru Maharaj Ji. Sociological Analysis, Vol. 39, No. 2 (Summer, 1978), pp. 157-164
  203. ^ Melton J. Gordon Encyclopedic Handbook of Cults in America. New York/London: Garland, 1986 (revised edition), ISBN 0-8240-9036-5, pp. 141-145"In December 1973, when Maharaj Ji turned 16, he took administrative control of the Mission’s separate American corporation. "
  204. ^ "The Guru's Wife Is Another Devotee", Robert P. Dalton, AP Staff Writer, Oakland Tribune. May 23, 1974.
  205. ^ Downton, James V. Sacred Journeys. Columbia University Press, 1979. p.191.
  206. ^ Miller, America's Alternative Religions, p. 474
  207. ^ Price, The Divine Light Mission as a Social Organization. pp. 279–96 "Immediately following Maharaj Ji's marriage a struggle for power took place within the Holy Family itself. Maharaj Ji was now sixteen years old. He had the knowledge that his personal following in the West was well established. It is likely that he felt the time had come to take the reins of power from his mother, who still dominated the mission and had a strong hold over most of the mahatmas, all of whom were born and brought up in India. Another factor may well have been the financial independence of Maharaj Ji, which he enjoys through the generosity of his devotees. Note 27: Contributions from premies throughout the world allow Maharaj Ji to follow the life style of an American millionaire. He has a house (in his wife's name), an Aston Martin, a boat, a helicopter, the use of fine houses (divine residences) in most European countries as well as South America, Australia and New Zealand, and an income which allows him to run a household and support his wife and children, his brother, Raja Ji, and his wife, Claudia. In addition, his entourage of family, close officials and mahatmas are all financed on their frequent trips around the globe to attend the mission's festivals."
  208. ^ "MALIBU Metamorphosis Is Hollywood's Haven Growing Into Just Another Miami Beach", NIKKI FINKE, Los Angeles Times, September 3, 1989
  209. ^ Bromley, David G. and Anson D. Shupe, Jr. Strange Gods: The Great American Cult Scare Beacon Press, Bsoton 1982, p. 137
  210. ^ Messer, Jeanne, "Guru Maharaj Ji and the Divine Light Mission", in The New Religious Consciousness, Charles Y. Glock and Robert N. Bellah, editors. University of California Press, 1976, p. 52.
  211. ^ "'You're a Perfect Master'", Newsweek November 19, 1973
  212. ^ a b c d e f g h i Pilarzyk, Thomas. "The Origin, Development, and Decline of a Youth Culture Religion: An Application of Sectarianization Theory" in Review of Religious Research. Autumn 1978, Vol. 20, No. 1, pp. 23-43
  213. ^ Downton, James V., Sacred Journeys: The Conversion of Young Americans to Divine Light Mission, (1979) Columbia University Press. ISBN 0-231-04198-5 p199 "Although there were still residues of belief in his divinity, in 1976, the vast majority [of premies] viewed the guru primarily as their spiritual teacher, guide, and inspiration.
  214. ^ Downton, Sacred Journeys. "The guru had inspired greater autonomy by saying in January 1976: 'Don't expect that all these premies who are in the ashram right now are going to stay in the ashram. I hope they don't.' This comment had the effect of producing a widespread exodus from the ashrams that year, which gave rise to an individualistic attitude ... Changes in terminology were made in an attempt to divorce the Mission from its Indian trappings. 'Festivals' became 'regional conferences.' 'Holy Company,' a term used to describe the state of being in the presence of other premies, fell from use, as did the customary Indian greeting."
  215. ^ Downton, Sacred Journeys. "The staff in Denver was 250 just a couple of months ago. Now it is 80."
  216. ^ Downton, James V., Sacred Journeys: The Conversion of Young Americans to Divine Light Mission (1979), Columbia University Press. ISBN 0-231-04198-5. pp. 210–211. "Signs of rededication both to Guru Maharaj Ji and the inner guru became quite apparent. Most of the premies who left the ashrams in the summer of 1976 began to return in 1977, when more than 600 signed up to enter the ashrams in just a few months' time. ... To the surprise of everyone who had come to the Atlantic City program at the close of 1976, Guru Maharaj Ji appeared in his Krishna costume, a majestic looking robe and crown he had not worn since 1975. The sight of him in his ceremonial best brought premies to their feet singing, as nostalgia for the early days caught them up in feelings of devotion once more. ... With so many premies coming out in support of devotion, there has been a shift away from secular tendencies back to ritual and messianic beliefs and practices ... elevating the guru to a much greater place in their practice of the Knowledge."
  217. ^ Cagan, A. Peace is Possible: The Life and Message of Prem Rawat. Mighty River Press. ISBN 0-9788694-9-4, p. 228
  218. ^ Downton, Sacred Journeys. "Signs of rededication both to Guru Maharaj Ji and the inner guru became quite apparent. Most of the premies who left the ashrams in the summer of 1976 began to return in 1977, when more than 600 signed up to enter the ashrams in just a few months' time.
  219. ^ "Guru Maharaj Ji becomes a citizen of the U.S." Rocky Mountain News, Wednesday, October 19, 1977, Denver, Colorado, U.S.A.
  220. ^ Melton, J. Gordon. Encyclopedia Handbook of Cults in America p.143, Garland Publishing (1986) ISBN 0-8240-9036-5
    "several deprogrammed ex-members became vocal critics of the mission"
  221. ^ Lewis, James, The Encyclopedia of Cults, Sects, and New Religions, p.210, Prometheus Books, ISBN 1-57392-888-7
    "a number of ex-members became critics of the movement, attacking it with charges of brainwashing and mind control"
  222. ^ "1-Year Trial OKd for Sect's Helipad" Los Angeles Times May 22, 1981; p. F6
  223. ^ "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
  224. ^ "Fomer guru on a different mission, Rebecca Jones, Rocky Mountain News, January 30, 1998
  225. ^ Daniel A. Foss and Ralph W. Larkin: Worshiping the Absurd: The Negation of Social Causality among the Followers of Guru Maharaj Ji. Sociological Analysis, Vol. 39, No. 2 (Summer, 1978), pp. 157-164
  226. ^ Melton J. Gordon Encyclopedic Handbook of Cults in America. New York/London: Garland, 1986 (revised edition), ISBN 0-8240-9036-5, pp. 141-145 "In December 1973, when Maharaj Ji turned 16, he took administrative control of the Mission’s separate American corporation."
  227. ^ "The Guru's Wife Is Another Devotee", Robert P. Dalton, AP Staff Writer, Oakland Tribune. May 23, 1974.
  228. ^ Downton, James V. Sacred Journeys. Columbia University Press, 1979. p.191.
  229. ^ Miller, America's Alternative Religions, p. 474
  230. ^ Price, The Divine Light Mission as a Social Organization. pp. 279–96 "Immediately following Maharaj Ji's marriage a struggle for power took place within the Holy Family itself. Maharaj Ji was now sixteen years old. He had the knowledge that his personal following in the West was well established. It is likely that he felt the time had come to take the reins of power from his mother, who still dominated the mission and had a strong hold over most of the mahatmas, all of whom were born and brought up in India. Another factor may well have been the financial independence of Maharaj Ji, which he enjoys through the generosity of his devotees. Note 27: Contributions from premies throughout the world allow Maharaj Ji to follow the life style of an American millionaire. He has a house (in his wife's name), an Aston Martin, a boat, a helicopter, the use of fine houses (divine residences) in most European countries as well as South America, Australia and New Zealand, and an income which allows him to run a household and support his wife and children, his brother, Raja Ji, and his wife, Claudia. In addition, his entourage of family, close officials and mahatmas are all financed on their frequent trips around the globe to attend the mission's festivals."
  231. ^ "MALIBU Metamorphosis Is Hollywood's Haven Growing Into Just Another Miami Beach", NIKKI FINKE, Los Angeles Times, September 3, 1989
  232. ^ Bromley, David G. and Anson D. Shupe, Jr. Strange Gods: The Great American Cult Scare Beacon Press, Bsoton 1982, p. 137
  233. ^ Messer, Jeanne, "Guru Maharaj Ji and the Divine Light Mission", in The New Religious Consciousness, Charles Y. Glock and Robert N. Bellah, editors. University of California Press, 1976, p. 52.
  234. ^ "'You're a Perfect Master'", Newsweek November 19, 1973
  235. ^ Downton, James V., Sacred Journeys: The Conversion of Young Americans to Divine Light Mission, (1979) Columbia University Press. ISBN 0-231-04198-5 p199 "Although there were still residues of belief in his divinity, in 1976, the vast majority [of premies] viewed the guru primarily as their spiritual teacher, guide, and inspiration.
  236. ^ Downton, Sacred Journeys. "The guru had inspired greater autonomy by saying in January 1976: 'Don't expect that all these premies who are in the ashram right now are going to stay in the ashram. I hope they don't.' This comment had the effect of producing a widespread exodus from the ashrams that year, which gave rise to an individualistic attitude ... Changes in terminology were made in an attempt to divorce the Mission from its Indian trappings. 'Festivals' became 'regional conferences.' 'Holy Company,' a term used to describe the state of being in the presence of other premies, fell from use, as did the customary Indian greeting."
  237. ^ Downton, Sacred Journeys. "The staff in Denver was 250 just a couple of months ago. Now it is 80."
  238. ^ Downton, James V., Sacred Journeys: The Conversion of Young Americans to Divine Light Mission (1979), Columbia University Press. ISBN 0-231-04198-5. pp. 210–211. "Signs of rededication both to Guru Maharaj Ji and the inner guru became quite apparent. Most of the premies who left the ashrams in the summer of 1976 began to return in 1977, when more than 600 signed up to enter the ashrams in just a few months' time. ... To the surprise of everyone who had come to the Atlantic City program at the close of 1976, Guru Maharaj Ji appeared in his Krishna costume, a majestic looking robe and crown he had not worn since 1975. The sight of him in his ceremonial best brought premies to their feet singing, as nostalgia for the early days caught them up in feelings of devotion once more. ... With so many premies coming out in support of devotion, there has been a shift away from secular tendencies back to ritual and messianic beliefs and practices ... elevating the guru to a much greater place in their practice of the Knowledge."
  239. ^ Cagan, A. Peace is Possible: The Life and Message of Prem Rawat. Mighty River Press. ISBN 0-9788694-9-4, p. 228
  240. ^ Downton, Sacred Journeys. "Signs of rededication both to Guru Maharaj Ji and the inner guru became quite apparent. Most of the premies who left the ashrams in the summer of 1976 began to return in 1977, when more than 600 signed up to enter the ashrams in just a few months' time.
  241. ^ "Guru Maharaj Ji becomes a citizen of the U.S." Rocky Mountain News, Wednesday, October 19, 1977, Denver, Colorado, U.S.A.
  242. ^ Melton, J. Gordon. Encyclopedia Handbook of Cults in America p.143, Garland Publishing (1986) ISBN 0-8240-9036-5
    "several deprogrammed ex-members became vocal critics of the mission"
  243. ^ Lewis, James, The Encyclopedia of Cults, Sects, and New Religions, p.210, Prometheus Books, ISBN 1-57392-888-7
    "a number of ex-members became critics of the movement, attacking it with charges of brainwashing and mind control"
  244. ^ "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
  245. ^ "Fomer guru on a different mission, Rebecca Jones, Rocky Mountain News, January 30, 1998
  246. ^ Daniel A. Foss and Ralph W. Larkin: Worshiping the Absurd: The Negation of Social Causality among the Followers of Guru Maharaj Ji. Sociological Analysis, Vol. 39, No. 2 (Summer, 1978), pp. 157-164
  247. ^ Melton J. Gordon Encyclopedic Handbook of Cults in America. New York/London: Garland, 1986 (revised edition), ISBN 0-8240-9036-5, pp. 141-145 "In December 1973, when Maharaj Ji turned 16, he took administrative control of the Mission’s separate American corporation."
  248. ^ "The Guru's Wife Is Another Devotee", Robert P. Dalton, AP Staff Writer, Oakland Tribune. May 23, 1974.
  249. ^ Downton, James V. Sacred Journeys. Columbia University Press, 1979. p.191
  250. ^ Miller, America's Alternative Religions, p. 474
  251. ^ Price, The Divine Light Mission as a Social Organization. pp. 279–96 "Immediately following Maharaj Ji's marriage a struggle for power took place within the Holy Family itself. Maharaj Ji was now sixteen years old. He had the knowledge that his personal following in the West was well established. It is likely that he felt the time had come to take the reins of power from his mother, who still dominated the mission and had a strong hold over most of the mahatmas, all of whom were born and brought up in India. Another factor may well have been the financial independence of Maharaj Ji, which he enjoys through the generosity of his devotees. Note 27: Contributions from premies throughout the world allow Maharaj Ji to follow the life style of an American millionaire. He has a house (in his wife's name), an Aston Martin, a boat, a helicopter, the use of fine houses (divine residences) in most European countries as well as South America, Australia and New Zealand, and an income which allows him to run a household and support his wife and children, his brother, Raja Ji, and his wife, Claudia. In addition, his entourage of family, close officials and mahatmas are all financed on their frequent trips around the globe to attend the mission's festivals."
  252. ^ "MALIBU Metamorphosis Is Hollywood's Haven Growing Into Just Another Miami Beach", NIKKI FINKE, Los Angeles Times, September 3, 1989
  253. ^ Bromley, David G. and Anson D. Shupe, Jr. Strange Gods: The Great American Cult Scare Beacon Press, Bsoton 1982, p. 137
  254. ^ Messer, Jeanne, "Guru Maharaj Ji and the Divine Light Mission", in The New Religious Consciousness, Charles Y. Glock and Robert N. Bellah, editors. University of California Press, 1976, p. 52.
  255. ^ "'You're a Perfect Master'", Newsweek November 19, 1973
  256. ^ Downton, James V., Sacred Journeys: The Conversion of Young Americans to Divine Light Mission, (1979) Columbia University Press. ISBN 0-231-04198-5 p199 "Although there were still residues of belief in his divinity, in 1976 the vast majority [of premies] viewed the guru primarily as their spiritual teacher, guide, and inspiration.
  257. ^ Downton, Sacred Journeys. "The guru had inspired greater autonomy by saying in January 1976: 'Don't expect that all these premies who are in the ashram right now are going to stay in the ashram. I hope they don't.' This comment had the effect of producing a widespread exodus from the ashrams that year, which gave rise to an individualistic attitude ... Changes in terminology were made in an attempt to divorce the Mission from its Indian trappings. 'Festivals' became 'regional conferences.' 'Holy Company,' a term used to describe the state of being in the presence of other premies, fell from use, as did the customary Indian greeting."
  258. ^ Downton, Sacred Journeys. "The staff in Denver was 250 just a couple of months ago. Now it is 80."
  259. ^ Downton, James V., Sacred Journeys: The Conversion of Young Americans to Divine Light Mission (1979), Columbia University Press. ISBN 0-231-04198-5. pp. 210–211. "Signs of rededication both to Guru Maharaj Ji and the inner guru became quite apparent. Most of the premies who left the ashrams in the summer of 1976 began to return in 1977, when more than 600 signed up to enter the ashrams in just a few months' time. ... To the surprise of everyone who had come to the Atlantic City program at the close of 1976, Guru Maharaj Ji appeared in his Krishna costume, a majestic looking robe and crown he had not worn since 1975. The sight of him in his ceremonial best brought premies to their feet singing, as nostalgia for the early days caught them up in feelings of devotion once more. ... With so many premies coming out in support of devotion, there has been a shift away from secular tendencies back to ritual and messianic beliefs and practices ... elevating the guru to a much greater place in their practice of the Knowledge."
  260. ^ Cagan, A. Peace is Possible: The Life and Message of Prem Rawat. Mighty River Press. ISBN 0-9788694-9-4, p. 228
  261. ^ Downton, Sacred Journeys. "Signs of rededication both to Guru Maharaj Ji and the inner guru became quite apparent. Most of the premies who left the ashrams in the summer of 1976 began to return in 1977, when more than 600 signed up to enter the ashrams in just a few months' time.
  262. ^ "Guru Maharaj Ji becomes a citizen of the U.S." Rocky Mountain News, Wednesday, October 19, 1977, Denver, Colorado, U.S.A.
  263. ^ Melton, J. Gordon. Encyclopedia Handbook of Cults in America p.143, Garland Publishing (1986) ISBN 0-8240-9036-5
    "several deprogrammed ex-members became vocal critics of the mission"
  264. ^ Lewis, James, The Encyclopedia of Cults, Sects, and New Religions, p.210, Prometheus Books, ISBN 1-57392-888-7
    "a number of ex-members became critics of the movement, attacking it with charges of brainwashing and mind control"
  265. ^ "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
  266. ^ "Fomer guru on a different mission, Rebecca Jones, Rocky Mountain News, January 30, 1998
  267. ^ Melton J. Gordon Encyclopedic Handbook of Cults in America. New York/London: Garland, 1986 (revised edition), ISBN 0-8240-9036-5, pp. 141-145"In December 1973, when Maharaj Ji turned 16, he took administrative control of the Mission’s separate American corporation. "
  268. ^ "Guru, 16, marries secretary" AP Tues. May 21, 1974 Greeley Tribune
  269. ^ "The Guru's Wife Is Another Devotee", Robert P. Dalton, AP Staff Writer, Oakland Tribune. May 23, 1974.
  270. ^ Miller, America's Alternative Religions, p. 474
  271. ^ Downton, James V. Sacred Journeys: The Conversion of Young Americans to Divine Light Mission. Columbia University Press, 1979, ISBN 0-231-04198-5 "The end of 1973 saw Guru Maharaj Ji breaking away from his mother and his Indian past. He declared himself the sole source of spiritual authority in the Mission. And, unlike some gurus who have come to this country and have easternized their followers, he became more fully westernized, which premies interpreted as an attempt to integrate his spiritual teachings into our culture"
  272. ^ Price, The Divine Light Mission as a Social Organization. pp. 279–96 "Immediately following Maharaj Ji's marriage a struggle for power took place within the Holy Family itself. Maharaj Ji was now sixteen years old. He had the knowledge that his personal following in the West was well established. It is likely that he felt the time had come to take the reins of power from his mother, who still dominated the mission and had a strong hold over most of the mahatmas, all of whom were born and brought up in India. Another factor may well have been the financial independence of Maharaj Ji, which he enjoys through the generosity of his devotees. Note 27: Contributions from premies throughout the world allow Maharaj Ji to follow the life style of an American millionaire. He has a house (in his wife's name), an Aston Martin, a boat, a helicopter, the use of fine houses (divine residences) in most European countries as well as South America, Australia and New Zealand, and an income which allows him to run a household and support his wife and children, his brother, Raja Ji, and his wife, Claudia. In addition, his entourage of family, close officials and mahatmas are all financed on their frequent trips around the globe to attend the mission's festivals."
  273. ^ Downton, Sacred Journeys. Page 192"Today, American premies became initiators through application and personal selection of Guru Maharaj ji"
  274. ^ Downton Sacred Journeys Page 182
  275. ^ Downton, James V., Sacred Journeys: The Conversion of Young Americans to Divine Light Mission, (1979) Columbia University Press. ISBN 0-231-04198-5 p192
  276. ^ NEW DELHI, India (AP) —Rival gurus Maharaj Ji and his oldest brother called off their legal confrontation Friday but kept up their feud over who is "perfect master" of their sect. Maharaj Ji, 17, and Bal Bhagwan Ji, 24, promised an Indian judge they would try to settle their competing claims to leadership of the Divine Light Mission out of court. They dropped their defamation suits against each other after being scolded by Judge Prithan Singh Safeer during an hour-long hearing. "Courts should not be utilized for washing this dirty linen," Safeer declared. "You say you are men of religion. Well, there is going to be bloodshed in your family unless you settle your disputes. "If you want bloodshed, continue with this litigation. But why not come to terms?" Maharaj Ji then stepped forward and unconditionally withdrew his defamation suit against his brother. After some coaxing from the judge, Bhagwan Ji withdrew his suit.
  277. ^ Downton, Sacred Journeys. "The guru had inspired greater autonomy by saying in January 1976: 'Don't expect that all these premies who are in the ashram right now are going to stay in the ashram. I hope they don't.' This comment had the effect of producing a widespread exodus from the ashrams that year, which gave rise to an individualistic attitude ... Changes in terminology were made in an attempt to divorce the Mission from its Indian trappings. 'Festivals' became 'regional conferences.' 'Holy Company,' a term used to describe the state of being in the presence of other premies, fell from use, as did the customary Indian greeting."
  278. ^ Downton, James V., Sacred Journeys: The Conversion of Young Americans to Divine Light Mission, (1979) Columbia University Press. ISBN 0-231-04198-5 p199 "Although there were still residues of belief in his divinity, in 1976, the vast majority [of premies] viewed the guru primarily as their spiritual teacher, guide, and inspiration.
  279. ^ 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. "
  280. ^ Price, Maeve (1979): The Divine Light Mission as a social organization. (1) Sociological Review, 27, Page 279-296
  281. ^ Downton, Sacred Journeys. "The staff in Denver was 250 just a couple of months ago. Now it is 80."
  282. ^ Melton, J. Gordon. Entry "DIVINE LIGHT MISSION", subtitle "Controversy" in Encyclopedic Handbook of Cults in America. Garland, 1986 (revised edition), ISBN 0-8240-9036-5 pp. 144–5
  283. ^ TIME, Apr. 07, 1975 [11]
  284. ^ Melton J. Gordon Encyclopedic Handbook of Cults in America. New York/London: Garland, 1986 (revised edition), ISBN 0-8240-9036-5, pp. 141-145
  285. ^ Downton, James V., Sacred Journeys: The Conversion of Young Americans to Divine Light Mission (1979), Columbia University Press. ISBN 0-231-04198-5. pp. 210–211. "Signs of rededication both to Guru Maharaj Ji and the inner guru became quite apparent. Most of the premies who left the ashrams in the summer of 1976 began to return in 1977, when more than 600 signed up to enter the ashrams in just a few months' time. ... To the surprise of everyone who had come to the Atlantic City program at the close of 1976, Guru Maharaj Ji appeared in his Krishna costume, a majestic looking robe and crown he had not worn since 1975. The sight of him in his ceremonial best brought premies to their feet singing, as nostalgia for the early days caught them up in feelings of devotion once more. ... With so many premies coming out in support of devotion, there has been a shift away from secular tendencies back to ritual and messianic beliefs and practices ... elevating the guru to a much greater place in their practice of the Knowledge."
  286. ^ Cagan, A. Peace is Possible: The Life and Message of Prem Rawat. Mighty River Press. ISBN 0-9788694-9-4, p. 228
  287. ^ Downton, Sacred Journeys. "Signs of rededication both to Guru Maharaj Ji and the inner guru became quite apparent. Most of the premies who left the ashrams in the summer of 1976 began to return in 1977, when more than 600 signed up to enter the ashrams in just a few months' time.
  288. ^ "Guru Maharaj Ji becomes a citizen of the U.S." Rocky Mountain News, Wednesday, October 19, 1977, Denver, Colorado, U.S.A.
  289. ^ A-10 Chronicle-Telegram Elyria, O., Fri., Mar. 9, 1979 Guru to 'lighten' Miami Guru Maharaj Ji will move the national headquarters of his Divine Light Mission to Miami in the next two months. =A mission spokesman said Wednesday Maharaj Ji, who established the headquarters 8 years ago in Denver when he was 13, also will sell his Denver home. The value of the house is estimated at $250,000.

Proposal 8

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Draft 0

Current version

The Divine Light Mission (DLM) (Divya Sandesh Parishad) was an organization founded by guru Shri Hans Ji Maharaj in 1960 to organize his followers in northern India. During the 1970s DLM went on to gain some prominence in the West under the leadership of his youngest son, Guru Maharaj Ji (Prem Rawat). The movement, which some sources say was influenced by the Bhagavad Gita and the Sant Mat tradition, was, in the West, often labeled as a new religious movement, a sect or a cult. Officials of the DLM said it was not a religion.


Draft 1

The Divine Light Mission (DLM) (Divya Sandesh Parishad) was an organization founded by guru Shri Hans Ji Maharaj in 1960 to organize his followers in northern India. During the 1970s DLM went on to gain some prominence in the West under the leadership of his youngest son, Guru Maharaj Ji (Prem Rawat). The movement, which some sources say was influenced by the Bhagavad Gita and the Sant Mat tradition, was, in the West, considered a new religious movement, and often labeled a sect or cult. DLM officials said the movement represented a church rather than a religion.

Draft 2

The Divine Light Mission (DLM) (Divya Sandesh Parishad) was an organization founded by guru Shri Hans Ji Maharaj in 1960 to organize his followers in northern India. During the 1970s, the DLM gained prominence in the West under the leadership of his youngest son, Guru Maharaj Ji (Prem Rawat). The western movement, which some sources say was influenced by the Bhagavad Gita and the Sant Mat tradition, was categorised as a New Religious Movement, but was also labeled a sect or a cult. DLM officials said the movement represented a church rather than a religion.

Draft 3

The Divine Light Mission (DLM) (Divya Sandesh Parishad) was an organization founded by guru Shri Hans Ji Maharaj in 1960 to organize his followers in northern India. During the 1970s, the DLM gained prominence in the West under the leadership of his youngest son, Guru Maharaj Ji (Prem Rawat). The western movement, which some sources say was influenced by the Bhagavad Gita and the Sant Mat tradition, was categorized in numerous and sometimes conflicting terms such as a new religious movement, a cult, a charismatic religious sect, and an alternative religion or spin-off from other traditional religions. DLM officials said the movement represented a church rather than a religion.

Draft 4

The Divine Light Mission (DLM) (Divya Sandesh Parishad) was an organization founded by guru Shri Hans Ji Maharaj in 1960 to organize his followers in northern India. During the 1970s, the DLM gained prominence in the west under the leadership of his youngest son, Guru Maharaj Ji (Prem Rawat). Scholars noted the influence of the Bhagavad Gita and the Sant Mat tradition, but the western movement was popularly 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.

References

Proposal 9

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This page is for proposals related to the Wikipedia:Mediation Cabal/Cases/2008-04-20 Prem Rawat. User should:

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Draft 0

(current version)

===Media===

After Prem Rawat's first arrival in the United Kingdom and United States in 1971 at the age of thirteen and through the 1970s he, his students and his organizations attracted media scrutiny and attention. Examples of articles appearing in the mainstream press in that decade include a 1974 article in Rolling Stone magazine and a 1979 article in the New York Review of Books.[1][2] 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.[3]

Draft 1 (v. 3)

===Media perceptions===

From the early 1970s Rawat's movement received press coverage as well by establishment mass media as by youth movement sources.[4] Establishment mass media publications included those by Newsweek in August 1971[5] and by Time in November 1972.[6] According to sociologist Pilarzyk the youth culture's response, apparent from mostly leftist youth culture publications, was ambiguous, combining indifference with some instances of overt hostility. Pilarzyk mentioned that these criticisms usually focused on the alleged phoniness of the "blissed-out premies", the "hocuspocus" aspects of the meditation, and the "materialistic fixations" and the physical condition of the guru, most of these accounts quite negative and full of distortions from the DLM's point of view, though there were positive comments from such youth culture "folk heroes" as anti-war activist as Rev. Daniel Berrigan, radical lawyer William Kunstler, and singer-songwriter Cat Stevens. The sociologist indicates that the response by DLM adherents to the negative reports varied from bewilderment and amusement to extreme defensiveness.[4] For the UK, Price mentions Rawat's habit of arriving late, or not at all, for public programmes as a certain factor in his receiving an increasingly hostile press coverage during the first two and a half years after the mission had been established in that country.[7] In the 1970s and early 1980s, the movement had its own printed media, for instance in the United States the magazines Divine Times, And It Is Divine,[4] and Élan Vital,[8] and a first biography of Rawat published in 1973.[9]

The Detroit pieing incident was widely reported in U.S. media.[10][11][12][13][14] A few months later, members of the Mission's public relations staff, which numbered more than 50, met to talk about the guru's image, concluding he was seen as a "fat 15-year-old with pie in his face ... and a Rolls-Royce ... who was arrested for jewel smuggling."[15] At the meeting the PR staff members were told to bring disbelievers past the point where they looked at the guru's body and age as a measure of his credibility.[15] In a December 1973 article for the New York Review of Books, Francine du Plessix Gray names several reporters she met at Millennium '73: Ken Kelley covering the events for Ramparts, Marjoe Gortner for Oui, and Paul Krassner editor of The Realist.[12][16][17][18] At a press conference held on the second day of the event, Richard Levine reporting for Rolling Stone noted that Rawat was clearly accustomed to more respectful attention than he had been getting from the press, appearing tense and hostile throughout the questioning.[19] According to Paul Goldsmith in Crawdaddy, "An NBC cameraman [...] was telling [...] what the press generally thought: namely, that the Guru was a sham, [...]"[20] Late November 1973 Rawat was interviewed on the The Merv Griffin Show.[21] Lord of the Universe, the film made about Millennium '73, was aired on national television in the U.S. in February 1974.[22][23][24] It showed a Newsweek correspondent inviting Rawat to level with the press, to which Rawat answered he sees himself on a mission to accomplish peace in the world.[25]

Gradually the movement withdrew from the public scene.[8] The press continued with reports about the financial deficit of Millennium 73,{ref re-use} the family rift,{ref re-use} Rawat's marriage,{ref re-use} and the Malibu estate and heliport.{ref re-use}[26][27] In an April 1975 press conference held in Lucknow, Rawat was questioned about the family split.[28] The summer 1976 issue of And It Is Divine announced it needed more of a "very conscious focus on Guru Maharaj Ji", and would stop experiments of providing "non-Knowledge oriented material".[29] By the end of the decade the movement had almost disappeared from public view in the United States, apart from some reports about the defection of significant former adherents.[8] Around the mid-80s Rawat ordered all the movement's materials to be destroyed, including magazines and photos - materials where he promoted himself as a divine being.[30] Rawat prided himself to have gone under the radar of the press: at a speaking engagement in the late 80s he said what a great achievement it was that when newspapers published lists of cults, they no longer included him.[30] Only by the turn of the century Rawat again received some media attention.[31][32] By then there was some presence in the new media: former followers had started several websites devoted to their erstwhile idol, followed by several websites from Rawat and his organizations.[33][34][35][30][36] In the early 21st century niche glossy magazines published interviews and other Rawat-related articles in several languages.[37] Words of Peace, a television series based on texts by Rawat broadcast from 2003 across several continents, was awarded in Brazil.[38][39][40] A new biography, mainly distributed via on-line sales, appeared in 2007.[28] On-line media started questioning the role people connected to Rawat or his organizations played regarding his media image.[30]

Draft 2

===Media perceptions===

In the early 1970s, Rawat's movement received coverage from both the establishment mass media and the youth movement press. Establishment publications included Newsweek in August 1971 and Time in November 1972.[6] According to sociologist Pilarzyk, the mostly leftist youth culture’s response was ambiguous; indifference mixed with some overt hostility. The "blissed-out premies" were seen as phony and the meditation as "hocus-pocus". The guru was seen as having "materialistic fixations," and his physical condition drew negative comment. Positive commentary came from such youth culture figures as anti-war activist Rev. Daniel Berrigan, radical lawyer William Kunstler, and singer-songwriter Cat Stevens. Pilarzyk writes that the response by DLM adherents to the negative remarks varied from bewilderment and amusement to extreme defensiveness.[4] For the UK, Price states that Rawat had a habit of arriving late, or not at all, at public programs, and that this was a factor in his increasingly hostile press coverage during the first two and a half years after the mission was established in that country.[7] In the 1970s and early 1980s, the movement had its own printed media. In the United States there were the magazines Divine Times, And It Is Divine[4] and Élan Vital,[8] and a first biography of Rawat published in 1973.[9] Shortly before the Millennium '73 event, more than 50 members of the Mission's public relations staff met, and concluded that his age, his body weight, the pie incident, his Rolls Royce and the jewel smuggling furore had all impacted negatively on his public image.[15] In a December 1973 article for the New York Review of Books, Francine du Plessix Gray names several reporters that attended the Millennium '73 event: Ken Kelley covering the events for Ramparts, Marjoe Gortner for Oui, and Paul Krassner for The Realist.[41] In late November 1973, Rawat was interviewed on the The Merv Griffin Show.[42] In February 1974, Lord of the Universe, a film about Millennium '73, was aired on U.S. television.[23][24] In the movie, Rawat tells a Newsweek correspondent that he sees himself on a mission to accomplish peace in the world. Pat Halley, the journalist who pied Rawat in August 1973, also tells his story.[43] Gradually the movement withdrew from the public scene.[8] The press published more reports about the financial deficit of Millennium 73,{ref re-use} the family rift,{ref re-use} Rawat's marriage,{ref re-use} and the Malibu estate and heliport.{ref re-use} The summer 1976 issue of And It Is Divine announced it needed a "very conscious focus on Guru Maharaj Ji", and would stop experiments of providing "non-Knowledge oriented material".[44] By the end of the decade the movement had almost disappeared from public view in the United States, apart from some reports about the defection of significant former adherents.Cite error: The <ref> tag has too many names (see the help page).[32] By then there was some presence in the new media: some ex-followers had started websites devoted to their former guru, and several websites from Rawat and his organizations and many sites by his students followed.[33][34][35][30][45] In the early 21st century, magazines published interviews and other Rawat-related articles in several languages.[37] Words of Peace, a television series based on speeches by Rawat, was broadcast across several continents, and received a Brazilian award.[46][47][48] A new biography, Peace is Possible, by Andrea Cagan, mainly distributed via on-line sales, appeared in 2007.[28] In July 2008, YouTube showed 814 returns for the title Prem Rawat and 858 for Maharaji.

Draft 3

===Media perceptions===

In the early 1970s, Rawat's movement received coverage from both the establishment mass media and the youth movement press. Establishment publications included Newsweek in August 1971 and Time in November 1972.[6] According to sociologist Pilarzyk, the mostly leftist youth culture’s response was ambiguous; indifference mixed with some overt hostility. The "blissed-out premies" were seen as phony, and the meditation as "hocus-pocus". The guru was seen as having "materialistic fixations," and his physical condition drew negative comment. Positive commentary came from such youth culture figures as anti-war activist Rev. Daniel Berrigan, radical lawyer William Kunstler, and singer-songwriter Cat Stevens. Pilarzyk writes that the response by DLM adherents to the negative remarks varied from bewilderment and amusement to extreme defensiveness.[4] In the UK, the sociologist Maeve Price stated that Rawat had a habit of arriving late, or not at all, at public programs, and that this was a factor in his increasingly hostile press coverage during the first two and a half years of the mission's establishment in that country.[7] In the 1970s and early 1980s, the movement had its own printed media. In the United States there were the magazines Divine Times, And It Is Divine[4] and Élan Vital,[8] and a first biography of Rawat published in 1973.[9] Shortly before the Millennium '73 event, more than 50 members of the Mission's public relations staff met, and concluded that his age, his body weight, the pie incident, his Rolls Royce and the jewel smuggling furore had all impacted negatively on his public image.[15] In late November 1973, Rawat was interviewed on the The Merv Griffin Show.[49] In February 1974, Lord of the Universe, a film about Millennium '73, was aired on U.S. television.[23][24] In the movie, Rawat tells a Newsweek correspondent that he sees himself on a mission to accomplish peace in the world. Pat Halley, the journalist who pied Rawat in August 1973, also tells his story.[50] Gradually the movement withdrew from the public scene.[8] The press published more reports about the financial deficit of Millennium 73,{ref re-use} the family rift,{ref re-use} Rawat's marriage,{ref re-use} and the Malibu estate and heliport.{ref re-use} The summer 1976 issue of And It Is Divine announced it needed a "very conscious focus on Guru Maharaj Ji", and would stop experiments of providing "non-Knowledge oriented material".[51] By the end of the decade the movement had almost disappeared from public view in the United States, apart from some reports about the defection of significant former adherents.Cite error: The <ref> tag has too many names (see the help page).[32] By the late 90s then there was some presence in the new media: some ex-followers had started websites devoted to their former guru, and several websites from Rawat and his organizations and many sites by his students followed.[33][34][35][30] In the early 21st century, magazines published interviews and other Rawat-related articles in several languages.[37] Words of Peace, a television series based on speeches by Rawat, was broadcast across several continents, and received a Brazilian award.[52][53][54] A new biography, Peace is Possible, by Andrea Cagan, mainly sold on-line, appeared in 2007.[28] In July 2008, YouTube showed 814 returns for the title Prem Rawat and 858 for Maharaji.


References

  1. ^ Rolling Stone Magazine. The Seventies: A Tumultous Decade Reconsidered. Rolling Stones Press, 1998. p. 102, ISBN 0-316-75914-7
  2. ^ du Plessix Gray, Francine. Blissing out in Houston. The New York Review of Books. vol.20, no. 20 (December 13, 1973) [12]
  3. ^ "The Guru Who Minds His Mother", MALCOLM N. CARTER. Associated Press THE STARS AND STRIPES, November 4, 1973 Page A6
  4. ^ a b c d e f g Pilarzyk, Thomas. "The Origin, Development, and Decline of a Youth Culture Religion: An Application of Sectarianization Theory" in Review of Religious Research. Fall 1978, Vol. 20, No. 1, pp. 23-43. At JSTOR
    Abstract: In this paper Wallis' theory of sectarianization is applied to data collected on the Divine Light Mission, a contemporary cultic movement of the American youth culture. Its development is discussed in terms of intra-organizational changes within the social context of American pluralism. The movement's short history to date largely substantiates Wallis' writings concerning the effects of cultic fragility, sectarianizing strategies and organizational constraints on movement development. The paper contributes to recent conceptual writings within the sociology of religion on youth culture movements in modern Western societies.
  5. ^ "Boy Guru" in Newsweek. August 2, 1971, p. 72
  6. ^ a b c "Junior Guru" in TIME. November 27, 1972. Available at TIME website Cite error: The named reference "TIME1972" was defined multiple times with different content (see the help page).
  7. ^ a b c Price, Maeve. "The Divine Light Mission as a social organization" in The Sociological Review (Keele) Vol. 27. 1979, pp. 279-296. At CAT.INIST
  8. ^ a b c d e f g Melton J. Gordon Encyclopedic Handbook of Cults in America. New York/London: Garland, 1986 (revised edition), ISBN 0-8240-9036-5, pp. 141-145
  9. ^ a b c Cameron, Charles (Ed.); Rennie Davis (Introduction). Who Is Guru Maharaj Ji?. Bantam Books, Inc., 1973
  10. ^ "Guru Gets Testimonial And Some Pie in Face" in New York Times. August 8, 1973, p. 43. At NYT website
  11. ^ "Guru Set For Honor, Gets Pie In Face" in Independent and Press-Telegram (UPI). Long Beach, Calif., Sunday, August 8, 1973, p. A-6
  12. ^ a b du Plessix Gray, Francine: "Blissing out in Houston" and Kelley, Ken: "Blackjack Love" in The New York Review of Books Vol. 20 No. 20. December 13, 1973, pp. 36-43.
  13. ^ Schafer, Len. "'God' Gets Pie In Face" in Fifth Estate Vol. 8 No. 10. August 18-31, 1973.
  14. ^ Kelley, Ken. "I See The Light: In which a young journalist pushes a cream pie into the face of His Divine Fatness and gets his skull cracked open by two disciples" in Penthouse. July 1974, pp. 98-100, 137-138, 146, 148, 150-151.
  15. ^ a b c d Carter, Malcolm N. "The Guru Who Minds His Mother" in Stars and Stripes. November 4, 1973, p. A6
  16. ^ Kelley, Ken. "Over the hill at 16" in Ramparts No. 12. February 1974, pp. 40-44.
  17. ^ Gortner, Marjoe. "Who Was Guru Maharaj Ji? Just think of him as a spare tire" in Oui. May 1975, pp. 90-133
  18. ^ Winder, Gail; Horowitz, Carol. "What's Behind the 15-Year-Old Guru Maharaj Ji?" in The Realist No. 97-C. San Francisco, December 1973, pp. 1-5.
  19. ^ 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.
  20. ^ Goldsmith, Paul with Traum, Artie. "Bliss and Bones in the Astrodome" in Crawdaddy. February 1974, pp. 62-65
  21. ^ The Merv Griffin Show, November 28, 1973
  22. ^ Adler, Dick "Videotape Explorers on the Trail of a Guru" in Los Angeles Times. February 23, 1974, p. B2
  23. ^ a b c [http://www.imdb.com/title/tt1087602/releaseinfo Release info for The Lord of the Universe at IMDb
  24. ^ a b c O'Connor, John J. "TV: Meditating on Young Guru and His Followers: Maharaj Ji Is Focus of P.B.S. Documentary: Astrodome Gathering Yields Splendid Show" in New York Times. February 25, 1974, p. 53. At NYT archive Cite error: The named reference "NYT1974-02-25" was defined multiple times with different content (see the help page).
  25. ^ Lord of the Universe synopsis at Mediaburn Independent video archive
  26. ^ Davis, Ivor. "Malibu opposes plan to build heliport for Divine Light guru" in The Times. December 19, 1979, p. 12.
  27. ^ Pasternak, Judy. "Maharaji Denied in Bid to Triple Copter Use" in Los Angeles Times. July 7, 1985, p. 1. At L. A. Times Archives
  28. ^ a b c d 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. Preview at publisher's website
  29. ^ "Editorial" in ...And It Is Divine by Divine Light Mission Vol. III No. 2. Denver, Colorado, June 1976, p. 7
  30. ^ a b c d e f Metz, Cade. "Wikipedia ruled by 'Lord of the Universe'" in The Register. February 6, 2008
  31. ^ E.g., Rocky Mountain News in 1998, The Daily Californian in 2003
  32. ^ a b c "US names June 16 after Indian." in Times of India June 30, 2005
  33. ^ a b c Mather, George; Nichols, Larry A.; Schmidt, Alvin J. "ELAN VITAL / DIVINE LIGHT MISSION" in Encyclopedic Dictionary of Cults, Sects, and World Religions: Revised and Updated Edition. Zondervan, August 1, 2006, ISBN 0310239540
  34. ^ a b c "Blinded by the Light", Good Weekend, Sydney (Australia), August 31, 2002. Web version (PDF) at rickross.com
  35. ^ a b c Geaves, Ron. "From Divine Light Mission to Elan Vital and Beyond: an Exploration of Change and Adaptation" in Nova Religio: The Journal of Alternative and Emergent Religions Vol. 7 No. 3. March 2004, pp. 45–62. At Caliber (Journals of the University of California Press)
  36. ^ Prem Rawat links at Open directory project (DMOZ)
  37. ^ a b c "Magazine articles" page at the TPRF website
  38. ^ Words of Peace (US site)
  39. ^ Words of Peace by Prem Rawat receives TV Award in Brazil by The Prem Rawat Foundation
  40. ^ ""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)
  41. ^ du Plessix Gray, Francine. "Blissing out in Houston" in The New York Review of Books. vol.20, no. 20, December 13, 1973. Available at the publisher's website (subscription)
  42. ^ The Merv Griffin Show, November 28, 1973
  43. ^ Lord of the Universe synopsis at Mediaburn Independent video archive
  44. ^ "Editorial" in ...And It Is Divine by Divine Light Mission Vol. III No. 2. Denver, Colorado, June 1976, p. 7
  45. ^ Prem Rawat links at Open directory project (DMOZ)
  46. ^ Words of Peace (US site)
  47. ^ Words of Peace by Prem Rawat receives TV Award in Brazil by The Prem Rawat Foundation
  48. ^ ""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)
  49. ^ The Merv Griffin Show, November 28, 1973
  50. ^ Lord of the Universe synopsis at Mediaburn Independent video archive
  51. ^ "Editorial" in ...And It Is Divine by Divine Light Mission Vol. III No. 2. Denver, Colorado, June 1976, p. 7
  52. ^ Words of Peace (US site)
  53. ^ Words of Peace by Prem Rawat receives TV Award in Brazil by The Prem Rawat Foundation
  54. ^ ""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)