Editing Prem Rawat (section)

===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>