Editing Prem Rawat (section)

==Reception==

===Media===
From Prem Rawat's first travels in the West, he and his followers attracted media attention. In an interview in ''[[Der Spiegel]]'' in 1973, Prem Rawat said, "I have lost confidence in newspapers. I talk with them [about this] and the next day something completely different is printed."<ref name="Spiegel73">Der Spiegel - 8 October 1973</ref> In 1973, the Divine Light Mission's 50-member public relations team concluded that Prem Rawat's credibility had been compromised by his youth, his physical appearance, and the Rolls-Royce, as well as the Detroit "pieing" incident and an allegation of smuggling (which was never prosecuted). The head of the team said that they needed to get the public to look past these factors to judge Prem Rawat's credibility.<ref name="Carter1973">"The Guru Who Minds His Mother", MALCOLM N. CARTER. Associated Press ''THE STARS AND STRIPES'', 4 November 1973 Page A6</ref>

Rawat commented on criticism during an interview on a Taiwan News channel in June 2014,<ref>{{cite web|url=http://web.pts.org.tw/macroview/taiwan_outlook/index.php?id=405|title=台灣宏觀電視_Taiwan Outlook|url-status=live|archive-url=https://web.archive.org/web/20141109005522/http://web.pts.org.tw/macroview/taiwan_outlook/index.php?id=405|archive-date=9 November 2014}}</ref> "So far I'm concerned, my focus in life is not to appease critics, but is to bring the message of peace to people. ... When you've been doing what I have been doing for 5 decades plus, yes you're gonna get critics. ... People said, "He's going to fade away." Well, how about fifty-two years. And I'm still doing strong, because it is about my conviction. And my conviction is "peace is possible". And I will do everything that I must do, because it's important to me that people find that peace in their life."<ref>{{cite web |url=http://www.ocacmactv.net/mactv_en/video.htm?sid=53570&classid=12 |title=View Taiwan from OCAC : Welcome to Taiwan Macroview TV |access-date=22 February 2015 |url-status=live |archive-url=https://web.archive.org/web/20141108230346/http://www.ocacmactv.net/mactv_en/video.htm?sid=53570&classid=12 |archive-date=8 November 2014}}, (from 21:00 on)</ref>

Biographer [[Andrea Cagan]] described Rawat as a man who loves life and is focused "on spreading the message of peace."<ref name="AndreaCagan"/>

In 2014, independent filmmaker Cynthia Fitzpatrick produced ''Inside Peace'', a documentary about several inmates who had participated in TPRF's Peace Education Program while incarcerated at Dominguez State Prison, Texas. Premiering in 2015 in the United States and the United Kingdom to a positive critical response, ''Inside Peace'' received several awards. PBS aired the film across the United States in 2018.<ref>{{cite web|url=https://www.insidepeacemovie.com |title=Inside peace website}} : trailer, making of, press and awards.</ref><ref>{{cite web|url=https://www.huffpost.com/entry/peace-behind-barbed-wire_b_6760860 |title=Peace Behind Barbed Wire|date=26 February 2015}} ''Huffpost'', 2015.</ref>

In 2019, Penguin Random House published Prem Rawat’s book, ''Peace Is Possible - Thoughts on happiness, success and relationships for a deeper understanding of life''.<ref>{{Cite book|last=Rawat|first=Prem|title=Peace Is Possible - Thoughts on happiness, success and relationships for a deeper understanding of life.|publisher=Penguin Life|year=2019|isbn=9780241385449|location=United Kingdom}}</ref> In 2020, Penguin Random House also released Prem Rawat’s book, ''Escúchate'', the Spanish-language edition of ''Hear Yourself.''<ref>{{Cite book|last=Rawat|first=Prem|title=Escúchate|publisher=Penguin Random House|year=2020|isbn=9788403521919|location=Spain}}</ref> The English version was released by Harper-Collins on 14 September 2021.<ref>{{Cite web|title=Hear Yourself|url=https://www.harpercollins.com/products/hear-yourself-prem-rawat|access-date=29 September 2021|website=HarperCollins|language=en}}</ref>

===Sociologists' views: leadership type===
Several scholars referred to [[Max Weber]]'s [[Tripartite classification of authority|classification of authority]] when describing Rawat as a [[charismatic leader]].<ref name="Schnabel1982"/><ref name="McGuire175">McGuire (2002) ch. 5, p. 175</ref><ref name="DuPertuis1986">DuPertuis (1986)</ref>

[[J. Gordon Melton]] said Prem Rawat's personal charisma was one of the reasons for the rapid spread of his message among members of the 1960s [[counterculture]].<ref name="isbn0-19-522042-0">{{cite book |author=Partridge, Christopher H. |title=New religions: a guide: new religious movements, sects and alternative spiritualities |publisher=Oxford University Press |location=Oxford [Oxfordshire] |year=2004 |isbn=0-19-522042-0 }}</ref>

Thomas Pilarzyk, a sociologist, wrote in a 1978 paper that the distribution of power and authority in the DLM was officially based on the charismatic appeal of Maharaj Ji, which he described as being somewhat ambiguous, and that many followers were not certain about his position in the organizational scheme of the movement, or the claim that he was the only true spiritual master.<ref>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.</ref>

By the early 1980s Meredith McGuire, a professor of sociology and anthropology, saw a process of formalization (transition of charismatic to rational management), resulting from Rawat's desire to consolidate his power and authority over the movement in the United States.<ref name="McGuire-2002">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}}</ref>

Around the same time, [[Paul Schnabel]], a sociologist, described Rawat as a pure example of a charismatic leader. He characterized Rawat as materialistic, pampered and intellectually unremarkable compared to [[Osho (Bhagwan Shree Rajneesh)|Osho]], but no less charismatic.<ref name="Schnabel1982"/>

Lucy DuPertuis, a sociologist and one-time follower who assisted James V. Downton with [[Sacred Journeys (book)|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.<ref>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</ref>

[[David G. Bromley]] described Prem Rawat and other founders of new religions as being held in awe by their early followers, who ascribe extraordinary powers to them that set them apart from other human beings.<ref name="isbn0-19-517729-0">{{cite book |author=Bromley, David G. |title=Teaching New Religious Movements (Aar Teaching Religious Studies Series) |publisher=An American Academy of Religion Book |year=2007 |page=156 |isbn=978-0-19-517729-9 }}</ref> When describing the difficulty of charismatic leaders in proving to be above normal human failings such as not to suffer ill health or indulge in worldly pursuits, he used Rawat's marriage as an example.<ref name="isbn0-86554-238-4">{{cite book |author1=Hammond, Phillip E. |author2=Bromley, David G. |title=The Future of new religious movements |publisher=Mercer University Press |location=Macon, GA |year=1987 |page=36 |isbn=0-86554-238-4 }}</ref>

[[Stephen J. Hunt]] described Prem Rawat's major focus as being on stillness, peace and contentment within the individual, with his 'Knowledge' consisting of the techniques to obtain these.<ref>Stephen J. Hunt ''Alternative Religions: A Sociological Introduction'' (2003), pp. 116–7, Ashgate Publishing, Ltd. {{ISBN|0-7546-3410-8}}</ref> According to Hunt, in Rawat's case the notion of spiritual growth is not derived – as is traditionally the case with other gurus – from his personal charisma, but from the nature of his teachings and the benefits to the individuals applying them.<ref name="Hunt2003">Hunt, Stephen J. ''Alternative Religions: A Sociological Introduction'' (2003), pp. 116–7, Ashgate Publishing, Ltd. {{ISBN|0-7546-3410-8}}</ref>

[[Ron Geaves]], a professor in various fields of religion and long-time adherent of Rawat, wrote that Rawat is not a [[Sannyasa|renunciate]], and that he has made great efforts to assert his humanity and take apart the [[hagiography]] that has developed around him.<ref name="Geaves2006a"/> According to Geaves Rawat, rather than considering himself a charismatic leader, deemphasizes the sealing of the master disciple relationship, and focuses on correct practice and staying in touch through participation or listening.<ref name="PIP/Cagan">{{cite book|last=Cagan|first=Andrea|title=Peace is Possible: The Life and Message of Prem Rawat|year=2007|publisher=Mighty River|pages=115–116|isbn=978-0-978869-49-6}}</ref><ref>Geaves, Ron, Globalization, charisma, innovation, and tradition: An exploration of the transformations in the organisational vehicles for the transmission of the teachings of Prem Rawat (Maharaji), 2006, Journal of Alternative Spiritualities and New Age Studies, 2 44-62</ref>

===Following===
Estimates of the number of Prem Rawat's adherents have varied widely over time. Petersen stated that Rawat claimed 7 million disciples worldwide in 1973, with 60,000 in the US.<ref>Petersen, William J. ''Those Curious New Cults in the 80s''. New Canaan, Connecticut: Keats Publishing (1982); p. 146., as quoted in "Adherents.com"{{usurped|[https://web.archive.org/web/20080514004247/http://www.adherents.com/Na/Na_257.html]}}</ref> Rudin & Rudin gave a worldwide following of 6 million in 1974, of which 50,000 were in the US. According to these authors, the adherents had fallen to 1.2 million for Prem Rawat's personal worldwide following in 1980, with 15,000 in the US.<ref name="R&R">Rudin & Rudin (1980), p. 63</ref> [[Spencer J. Palmer]] and [[Roger R. Keller]] published a general DLM membership of 1.2 million worldwide, with 50,000 in the US, in 1990 and 1997.<ref>[[Spencer J. Palmer]] & [[Roger R. Keller]], ''Religions of the World'', p. 95. 1990 edition quoted in: {{usurped|[https://web.archive.org/web/20080515092545/http://adherents.com/index.html Adherents.com]}}, entry {{usurped|[https://web.archive.org/web/20080514004247/http://www.adherents.com/Na/Na_257.html Divine Light Mission]}}</ref>

[[James V. Downton]], who studied Prem Rawat's followers for five years in the 70s, said "these young people had a spiritual experience which deeply affected them and changed the course of their lives. It was an experience which moved many to tears of joy, for they had found the answer they had been seeking".<ref>Downton, James V., ''Sacred Journeys: The conversion of young Americans to Divine Light Mission'', (1979) Columbia University Press. {{ISBN|0-231-04198-5}} "Encounters with God" Page 156</ref> Downton said by 1976 the vast majority of students viewed Rawat "as their spiritual teacher, guide and inspiration". Quoting a student he had studied, Downton said a typical view was that "the only thing he (Rawat) wants is to see people living happily and harmoniously together".<ref>Downton (1979), p. 198</ref> Downton concluded that the students had changed in a positive way, "more peaceful, loving, confident and appreciative of life".<ref>Downton (1979), p. 210</ref>

[[Paul Schnabel]] referenced professor in the psychology of religion [[Jan van der Lans|Van der Lans]] saying that among his Western students, Rawat appeared to stimulate an uncritical attitude, which gave them an opportunity to project their fantasies of divinity onto his person. According to Schnabel, the divine nature of the guru is a standard element of Eastern religion, but removed from its cultural context, and confounded with the Western understanding of God as a father, what is lost is the difference between the guru's person and that which the guru symbolizes—resulting in what was described as limitless personality worship.<ref name="Schnabel1982V">[[Paul Schnabel|Schnabel]], ''Tussen stigma en charisma'' ("Between stigma and charisma"), 1982. [http://www.dbnl.org/tekst/schn016tuss01_01/schn016tuss01_01_0012.htm Ch. V, p. 142] {{webarchive|url=https://web.archive.org/web/20080726022137/http://www.dbnl.org/tekst/schn016tuss01_01/schn016tuss01_01_0012.htm |date=26 July 2008 }}<br />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}}</ref> Stephen Hunt wrote that Western followers do not see themselves as members of a religion, but rather as adherents of a system of teachings focused on the goal of enjoying life to the full.<ref name="Hunt"/>

Former followers became known as "ex-premies".<ref name=HinduismToday1983 /><ref name="Keim">;Keim, Tony. "Police block drive-in protest against guru", ''Courier Mail'', [[Australia]], 4 September 2002.</ref><ref name="Blinded">"Blinded by the Light", ''[[Good Weekend (Sydney Morning Herald)|Good Weekend]]'', Sydney (Australia), 31 August 2002.</ref><ref>"Former Guru on a Different Mission", ''[[Rocky Mountain News]]'', 30 January 1998.</ref>