Critics of Prem Rawat say that “surrendering the reins of one’s life” was an integral part of Prem Rawat’s message in the 1970's. (See quotes) They interpret this as a way for Rawat to gain control over students’ lives and thus enrich himself. Bob Mishler, the ex-president of the Divine Light Mission, said in a 1979 radio interview that he had encouraged Rawat to give up claims of divinity in 1976 but that Rawat hesitated because that would mean less control over people. [6] Critics say that this trust in the teacher and in his guidance involves some surrendering that may not be congruent with Western culture. Students assert that these interpretations are erroneous, as the surrendering refers to a feeling of peace and satisfaction that comes from "letting go" (See quotes) . They also point to the many addresses in which Rawat encourages people to "walk with the eyes wide open," "be conscious" and "stand on our own two feet" and that Mishler's charges have to be viewed as coming from a disgruntled ex-employee after being fired.

The Knowledge process and the teaching of the techniques

The manner in which Prem Rawat has gone about teaching the techniques of Knowledge has significantly changed from 1970 to the present.

The preparation and the Knowledge session

When Prem Rawat first came to the West, people were only able to hear about Knowledge from him or from Indian instructors (called “mahatmas”) who would teach the techniques of Knowledge. As more westerners received Knowledge, the students of Rawat held nightly gatherings for the purpose of spreading information about Rawat’s teachings and for sharing amongst themselves their appreciation of Knowledge. Individuals took turns talking about their own Knowledge experiences, playing music, laughing, and generally having a fun time. The feelings of immense love that the Knowledge generated was brought to the forefront of these gatherings.

In the early 1970s, it was the mahatmas�—later called "initiators," and then "instructors"—who spoke at gatherings where interested people—“aspirants”—could prepare and, when ready, ask to learn the techniques of Knowledge. Mahatmas also conducted the sessions where the techniques were taught.

Another change during the 1970s was that Rawat taught and gave some westerners the authority to teach the techniques of Knowledge by making them initiators, a title he later changed to instructor. See main article, Establishment in the West.

Criteria for being taught the techniques

A sincere interest in Knowledge and a commitment to lifelong practice were the main criteria for being invited to learn the techniques of Knowledge. In selecting candidates, how long someone had been listening to the message and whether or not they had participated were viewed as indications of their interest. Mahatmas used criteria that were largely subjective to assess the willingness of aspirants to continue practicing, listening, and helping out after receiving Knowledge.

With the advent of western initiators and instructors in the late 1970s and early 1980s, those processes took on a more western flavor, but they were still based upon largely subjective criteria. In a few isolated cases, a Indian mahatma asked candidates if they were willing to cut off a limb to test their sincerity for Knowledge. Rawat mentioned that he heard that and made it clear that he never would ask such a thing from a person.

In the late 1980s, a major evolution occurred when Rawat personally began conducting meetings for aspirants, including selections for receiving Knowledge and Knowledge sessions.

In the 1990s, more measurable requirements and considerations to be met before asking to receive Knowledge were also introduced at this time, and increasingly the emphasis was placed on peoples' self-assessment of their readiness.

Technology used for teaching the techniques

In the 1970s and ‘80s, the techniques were shown to people by authorized mahatmas or instructors on Prem Rawat’s behalf. Later, Rawat himself conducted these Knowledge sessions and showed the techniques to participants.

Since 2000, the techniques are taught via a multimedia presentation made by Rawat. In this presentation, he explains the techniques step-by-step, demonstrating them one by one in ample detail, to ensure that these are understood and practiced correctly. Most recently Rawat has developed the Keys, a comprehensive video-based representation of all aspects of his teachings. See Maharaji's Keys.

Indian customs around Prem Rawat

Some ex-students are frustrated that Rawat has never taken the trouble to go through the whole list of Hindu concepts which he expressed and taught in his earlier teachings and interviews, as well as those taught by his family, his father and his 'mahatmas', and specifically separate those which he no longer holds any stock in from those he still does. Some confusion no doubt arises because according to them Rawat still allows himself to be feted as a Guru (in the Hindu sense in India) where he holds "Darshan." It would appear that there, many of the Hinduistic concepts (which he so derides in the West) are acceptable in India. Critics see this as an example of double-standards, while supporters see this simply as the complexities of cultural and geographical contexts.

“Lord of the Universe” and other terms used in the ‘70

When Prem Rawat arrived in the West he was widely called “Lord of the Universe.” In western culture, when a title is given to a person, it comes with a position. Supporters say that in India, by contrast, such grand labels as “His Holiness” or “Lord of the Universe” are given on the basis of affection or admiration and are rather common. Processed through the filter of Cartesian thinking, they take on an entirely different, distorted meaning. This title—which was used only in the ‘70s, which supporters say was an era of love for all things Indian—did according to supporters not imply any claim that the person is holy, any more than the use of “His Excellence” means that the person is an embodiment of excellence. When Rawat arrived in the west at the age of thirteen, he made it clear in his speeches that he was a "humble human being," not God, and he never claimed otherwise. When asked, at fourteen, if he was the son of God, he answered, "We're all sons of God. We're not his uncle or anything."

“I am a human being, and you are a human being,” says Prem Rawat now, “and that is the basis of this relationship.” Supporters say that other people also been called “Lord of the Universe” well before Rawat, without its ever implying that they claimed to rule the universe or have anything to do with its creation. Critics assert that supporters try to tone down and soften claims without sufficient basis made in the past that in their view are embarrassing for Rawat. But in 1973, when one prominent student of Maharaji, the former anti-war activist Rennie Davis, went on a speaking tour claiming that Maharaji was God, Maharaji was witnessed expressing perplexity about Davis' claim and requested that Davis stop representing him that way.

Supporters say that their point of view is supported by the list of guest speakers of the Chamber of Commerce in Delhi. Each week there is at least one new person with a title like “Divine, realized soul” or “Supreme Holiness” or “Lord of the Yogis” invited to address the distinguished members. The corporate attendees find such titles perfectly normal.

Arti and other Indian songs

A practice that came from India with Prem Rawat in the ‘70s is Arti, a song sung to deities or gurus and their families. Arti is performed not only in front of a teacher or master, but also on many other auspicious occasions. In the ashrams Arti was sung daily, but in the past decade in the West Arti was sung to Rawat only in a handful of occasions.

The words used in Arti sung to Prem Rawat were written by Brahmanand, an Indian saint known for having composed thousands of poems. The music of Arti usually remains the same, with a few variations. The lyrics vary. There are many Arti lyrics, including Brahmanand lyrics, Krishna lyrics, and many more. Arti is sung both to deities and to living gurus. For example, Indians going to a temple will sing Arti to a deity and then to the living guru residing in the temple.

The lyrics are inevitably flowery: “You are the protector, you are the destroyer, you are everything.” Supporters assert that it is important to understand that in Indian culture these words are spoken, not to the mortal person, but to the divine within them. While critics have said Prem Rawat did not make it clear that the arti song was not to be taken literally, his supporters have pointed out that Prem Rawat has never asked anyone to misinterpret the meaning of the Arti song, and cannot reasonably be held responsible for people's misconceptions. Critics say that in case of frequent and deep misunderstandings Rawat is to blame because he could easily have used the charismatic authority that he possessed as the guru of the Divine Light Mission to correct these misunderstandings. Supporters reiterate that he has taken on the responsibility to present a message of peace, and that is where his focus has always stayed. Every day in India, some living gurus have the Brahmanand or Krishna or similar Arti lyrics sung to them by students, and this is accepted within their cultural context.

Darshan

The practice of darshan arrived from India with Prem Rawat and also needs to be put into its cultural context. Expressing respect is not unique to students of Prem Rawat. Asian teachers of all disciplines, including martial arts, music, and philosophy, to this day conduct a procession where students line up and pass by their teacher, bowing or touching his feet as a sign of respect and gratitude. Many Catholics express similar respect to their Cardinals and Bishops by kissing their rings. In the 2002 movie of Concert for George, a tribute to the late former Beatle, George Harrison, Ravi Shankar's daughter, Anoushka, can be seen bowing down and touching her father's feet before conducting his concerto for the audience.

There is no great secret about this: Maharaji sits in a chair while people file by and pay their respects. Many simply walk by and smile; others simply say “thank you;” some bow; and others choose to briefly touch his feet. In the ‘70s, some kissed his feet. This practice, even though it is culturally acceptable in India, has stopped. People are actually asked not to do so anymore. In the 1970s, the reception line called “darshan” was common in the West, but this practice is now only conducted on rare occasions, mostly in the Indian subcontinent where it is culturally accepted.

There is no admission charge or fee connected to the reception line, and there is no recommendation or obligation in any way to participate. Maharaji has even requested that people not bring him gifts when entering the line but merely come with love and happiness in their hearts.

Allegations of Divinity and their cultural context

Since the '70s, allegations of claims of divinity have surrounded Prem Rawat, and in many ways, they have remained. It is important to put these claims in the proper cultural context. While many westerners and Indians agree on the statement that “God is within,” the implications of this statement vary markedly between western and eastern culture. In the West, such a statement does not make the person divine. In the East it does, providing the person seeks to realize this God within. “Men of God,” or more generally, all people seeking to realize the divine within, are commonly called “divine” or “holy” in the East. In Western culture, a saint or holy person is usually a dead person, many of whom were persecuted during their lifetime.

Critics say that the interpretation of Rawat's alleged claims of divinity as referring only to the divine within or to the cultural context in which these were expressed, are inconsistent with the unique and elevated status that Rawat had, the way he was addressed (such as "Lord"'), the words he spoke and the authority and importance that was given to them, and the practices he allowed such as darshan and arti.

Supportes say that on any given evening in Delhi, there are a few dozen people called “His Divine Grace” or “His Divine Holiness” giving lectures. These people are part of mainstream society, and there are no implications in these titles comparable to what is understood in the West as ‘claims of divinity,” because, in India, anyone seeking to realize the God within is seen as being divine. Hence, it is important to put into this context any claim of divinity that has surrounded Maharaji. “Divine” in India does not have the abnormal connotation that it has in the West. It is seen as a normal way to address a person seeking God.

Devotion for the Guru

In the ‘70s, Prem Rawat was surrounded by displays of devotion typically given to Masters in the Orient. These have largely dissipated. To this day, some see him as a friend, some as a teacher, and some as a Guru or Master.

In an conversation published on the website of the Prem Rawat Foundation, he said:

“People used to call me Guru. I speak from my heart, and what happens is from one heart to another. I’m not trying to place myself above people. I am a human being. Many things have been said about me. Many of these things have come from people’s own emotions, good or bad. I am proud to be a human being. I am very happy that I have this life. I am also happy that I can feel joy and pain like everyone else. Some people would love to put labels on me, but I am just me.” [7]

“Guru is Greater than God" cultural context

Supporters claims that statements such as "guru is greater than God" were made in the ‘70s at a time of affinity for all terms Indian and that people in India routinely refer to a Guru as God or even greater than God. The famous poet Kabir openly called his Guru “Greater than God.” These statements can also be found in Indian scriptures and expressed by other Indian saints and poets. Supporters further assert that to the man on the street in India, “Guru is greater than God” is a normal statement, that such statements have been taken out of context in western countries, and that In India, however, they are part of the mainstream culture. Critics, on the other hand, say that while they were never told to do so by Prem Rawat, some of the them took those statements literally. Such interpretation could be attributed to either personal wishful thinking or to submission to the social and cultural contexts of the time, in the place of a solid individual experience of Knowledge. See also Devotee's views on Guru and God.

Holy breath

This custom arrived from India with Prem Rawat. The teacher gives a blessing in the form of blowing a breath to a student, much like someone would blow a kiss to another person. There are no signs that this is practiced anymore.

The five commandments

In the ‘70s, before receiving Knowledge, students were told of five “commandments” which they needed to follow in order to progress on the path of Knowledge:

• Never leave room for doubt in your mind
• Never delay in attending satsang (listening)
• Don’t put off until tomorrow what you can do today
• Constantly meditate and remember the Holy Name
• Always have faith in God

Supporters claim these were meant as reminders about the practice of Knowledge and simple advice. Doubts can overshadow an experience. Satsang (listening), meditating and remembering the Holy Name (refers to one of the techniques) are aspects of the practice of Knowledge that provide reminders of the possibility of inner peace and, potentially, a direct experience of it. Maharaji wrote these commandments when he was a young boy. Taken to their essence, they can be seen as reminders to remain consistent in one's individual focus on peace and contentment.

These five commandments were phased out in the early 1980s.

Ashram life

“Ashram” is a Hindi word that means “shelter.” Ashrams are to this day very much part of the Indian culture as well as in many places today in Western culture. In the Orient, people choose to live in ashrams essentially to dedicate themselves fully to the practice of a spiritual discipline, and Prem Rawat’s ashrams were no exception. In the ‘70s, ashrams became the center of activity for Prem Rawat’s message and teachings.

These ashrams were structured, communal living situations focused on opportunities to practice Knowledge, listen to discourses about Knowledge, usually every evening, and participate in helping to promote Rawat's message. On entering the ashram, students voluntarily took vows of chastity, poverty, and obedience. The rule book for ashram residents detailed their discipline and daily schedule which included three hours of meditation a day, daily service, listening to satsang and singing the devotional song 'Arti' twice daily.

Besides being a residence, the ashrams usually served as centers of community activity where people interested in hearing about Knowledge came, listened to talks about Maharaji and Knowledge, and participated in activities that supported the spreading of Knowledge.

In the late seventies Rawat expressed publicly that his vision was for Ashrams to be the 'backbone of the premie communities' and proposed opportunities to single and available people, to join the ashram. Even though living in an ashram was essentially voluntary, critics say that Rawat had instructed his' initiators' to emphasize to the premie communities at large how important and desirable it was that single and available people should consider moving into the ashram to dedicate their lives in this particular way. Although he cited it as a tremendous and rare opportunity, only a relatively low percentage joined the ashrams. Many who did live in the ashrams report having experienced wonderful times. Others reported experiences of hellish proportions. Like any other living and social settings, each individuals experiences were different. During that period, Rawat designed a selection process for entering the ashram and told his 'initiators' how to vet people on a local level. Once selected, people could be assigned by one of these initiators, or one of the so-called 'coordinators', to another ashram in any one the cities in their country. People sometimes left ashrams if they found it too restrictive or if they wanted to enter into an intimate relationship with another person. Especially in 1983 and 1984, many residents came to prefer creating their own lifestyles. Many who left the ashrams continue to practice the techniques of Knowledge.

The closing of the ashrams in 1983-1984 was not without controversy. Many left happily but others felt let down. Some had given up university courses, family or careers to dedicate their lives in good faith to Rawat's work. Some former students who felt that they were, ironically, the ones who the most eagerly had listened to him and followed his guidance, felt betrayed and their sacrifices unappreciated. Resentment on this subject continues to this day, some ex-students feeling that Rawat owes them an apology, an explanation or simply a 'thank you'. Others who may have felt at least somewhat left down eventually came to appreciate the change, along with the strengthening of individual choice that the experience of Knowledge encourages.

The ashrams were a monastic order open to people able to make their own choices to join them and leave them as they pleased. Not only did Prem Rawat never ask anyone to move into one of these ashrams, but people joining these ashrams did so from their own volition and were free to leave at any time, and many did. A handful of members left the ashrams disenchanted. A much smaller handful left bitter and became vocal critics, some of which have been accused by Elan Vital to have become a hate-group. Historically, this happens with all monastic orders; it is a well-documented condition known as apostasy. Most students of Rawat that left the ashrams either continue enjoying the company of Rawat and listening to his teachings or, in the large majority of the cases, retain a sympathetic disposition towards him.

Mind and heart

The first posters about Prem Rawat in the early 1970s said, “Meditation is not what you think.” This message has remained consistent. Certain aspects of Hindu traditions makes a strong case about the dangers of the mind, and by that it means not the reasoning ability of a person, but the possibly self-destructive aspects of the psyche. At that time Rawat was already making a distinction between the "mind", which he described as including the dark or negative thoughts that a person may have; and "heart", the place within each person where peace can be found.

In a 1976 address, Rawat spoke a parabole in which he said to be a “doctor of the mind” (see quotes). Critics claim that this was irresponsible as some people may have interpreted this as a hope he could help them with their personal problems.

In the 1980s and 1990s, Rawat started speaking more and more about the positive aspects of the thinking process, and developed at length the theme of the importance of thinking for oneself.

Rawat's emphasis on the heart and on listening to the “call of the heart” to find guidance is core to his views and has remained constant. In his addresses, Rawat encourages students to listen to the voice of their heart as a means to progress on the path to inner fulfillment.

Some former students that became vocal critics claim that it was, ironically, the same 'call of their hearts' that had once made them open to Rawat's message that eventually prompted them to question, what they increasingly felt were, negative aspects of Rawat's teachings.

Indian aspects in the presentation of the teachings

Since the mid 1970s, Prem Rawat has made a sustained, organized effort to universalize his message and to drop the cultural trappings—Hindu and otherwise. This effort included the appointment of western initiators (later called instructors) to replace many of the Indian mahatmas in presenting his message, as well as a shift away from Hindu examples toward those more understandable to western audiences.

Indian staff

In the early years, because Rawat was still a child and came from India, a mostly-Indian contingent of aides, including mahatmas, traveled with him and helped present his message in the West. These people brought with them Indian and Hindu trappings which he and students now claim took the focus away from his core message. The group of mahatmas was dissolved and let go in the early 90s and are no more.

Alternatively some people consider that to fully understand Rawat's "core message" one should take into account its Hindu derivations and trappings. Rawat himself has pointed out that several generations of gurus preceded him in India and that the Knowledge he teaches was passed down in a very specific and often traceable manner.

People speaking in his name

In the 1970s and 1980s, initiators (or instructors) and mahatmas spoke on Prem Rawat’s behalf, presenting the message and teaching. Occasionally, their claims as to what Knowledge would and would not do differed in content from what Prem Rawat said but, by and large, their claims reflected their own experiences expressed in the light of what they had come to believe from listening to the words of Rawat. Early students were encouraged to speak publicly of their own experience or view of Knowledge. This public speaking was called 'Satsang' and was, according to Rawat, an essential ingredient in the 'practice of Knowledge'. This atmosphere of freedom of speech is still missed by some students, although anyone is free to facilitate such sessions today if they wish. Since the seventies they have seen Rawat increasingly move towards him being the sole individual qualified to speak on the subject, even while Rawat consistenly encourages practitioners of Knowledge to not be shy about sharing verbally with others the experience of contentment it brings them, to give others at least the opportunity to learn about the possibility of knowing peace within themselves.

Warning his students about confusing the Knowledge experience with Eastern religious ideas:

"When a lot of the Mahatmas came to the West, they brought with them immeasurable amounts of concepts, and it kinda went wild, and there was no stopping it. The backlash of that, I had to directly bear. The bad news is that the concepts have really gotten us in a hole to this day, where we're still having to defend ourselves, which I find pathetic having to defend ourselves and say, 'No, these things are not true.' So we cannot afford to perpetuate any concepts."

Undated.