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The Divine Light Mission (DLM) was founded by the Shri Hans Ji Maharaji in Northern India in 1960. The name of the DLM in Hindi was Divya Sandesh Parishad. When Hans Maharaji passed away in 1966, his fourth son, Prem Rawat (Maharaji, formerly known as Guru Maharaj Ji) succeeded him. The DLM set foot in the West when Prem Rawat was invited there in the 1970s. Prem was 13 years old upon his arrival to the West.

The DLM existed in the USA and the United Kingdom and in the 1970s it was scrutinized by the press and the anti-cult movement. See also Criticism of Prem Rawat. Followers of Maharaji were called premies until the early 1990s. Some of them lived in ashrams that were closed in 1983. The DLM in the West was disbanded in 1983 and was superseded by Elan Vital.

Mission's succession rift

In 1974, after a rift in the family due to Rawat's marriage to a westerner, Rawat's mother publicly retracted her support for Prem and endorsed her oldest son, Satpal, as the legitimate guru of the DLM. Rawat continued the work of the DLM in the West, while Satpal, acquired the DLM in India. Nowadays, Satpal, claims that his father, Hans Ji Maharaj, "bequeath[ed] his mission and unfinished work" to Satpal, not to Prem, and so he, and not Prem is the sole legitimate heir of their father's guru lineage[1]. Prem Rawat's current supporters assert that Prem was recongnized by his father as his successor, that Satpal and the rest of the family accepted and supported Prem's declaration of succession foir eight years, and discount this action as a late change of heart. See also Prem Rawat: Succession to his father mantle.

Hindu traditions in the DLM

According to an article written by a student named W. Haan that appeared in the official magazine of the Vrije Universiteit about religious movements the DLM hardly had a philosophical background and that its central items of faith were summarized in its aarti song. ¹ text of the song. Haan wrote this article while he was a student of theology at a Pastoral and Theology school in a small town in the Nederlands and while he was part of a critical movement within the Catholic church. 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. 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. 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. Critics assert that the interpretation that arti is sung to the divine within them is inconsistent with the focus on the guru and his unique, elevated status. They point to the practice in the 1970's of having an empty chair ready for Rawat during the singing of arti. See also Followers early devotion and Alleged claims of personal divinity.

The Hindu trappings associated with the DLM, including the singing of arti where dropped in the 1980s. See Indian customs around Prem Rawat

Millenium festival in the Houston Astrodome

In 1973, the DLM booked the Houston Astrodome for a three-day gathering of Rawat and several thousand of his followers in November 1973, coinciding with Shri Hans's birthday and called "Millennium '73". The event lost money for the organization, but Rawat expressed his satisfaction with it. After a press conference with Prem Rawat, one of the journalists expressed his dissatisfaction with Rawat's answers to questions. See also Millenium festival.

Psychological changes in converts

According to a study performed by Jeanne Messer in 1976 the adherents of the Divine Light Mission underwent the following psychological changes after their conversion.^{2, 3}

Meditation became a source of energy for the convert. “When they regularly meditate they become not so quickly tired and disoriented. Meditation gives them rest, energy and unification with themselves and they quickly become dependent on it.”
The convert became increasingly aware of remarkable coincidences that seemed to occur so often in the DLM “One starts to become aware of cause and effect and how this differs what it used to seem. One starts to have the feeling that the events in one’s life only happen to attract the attention of the convert. An adherent remarks that he feels he is being “led” to give hitch hikers a ride, and it turns out that these hitch hikers are fellow believers. The front window of the car of an other adherent was smashed [..] nobody was wounded and the cause was unclear, but she experienced the events as an urgent request to meditate. Most believers are unaware of their search for signs; they feel that that they are confronted with the indications that request them to cooperate. [..] Believers exchange hundreds of miracles some of which are obvious while others are very remarkable indeed.”
As a result of what converts saw as considerable improvement of their marriage, work, and finance the following conviction grew,”God will help us. He takes care of us. He loves us and teaches us. The God resembles our child guru, he is happy, playful, unpredictable, tenacious and loving.“

Professor Eileen Barker believes, without supplying proof, that the above mentioned changes can be generalized for conversion to other new religious movements.

In a study by Dr. Marc Galanter in 2002 abut the healing effects of spiritual affiliation⁴, he found that social and spiritual recovery occurred naturally in certain groups. In the study, Galanter presents as an example the fact that members of the DLM experienced a reduction of symptoms of psycological distress after they joined the group.

In another study by Galanter, in cooperation with P Buckley, R and J Rabkin, on group influence for decreased drug use, it is presented that members of the DLM, many of whom had been involved in the counterculture of the early 1970s, reported incidence of drug use prior to joining which was much above that of a non-member comparison group. Reported levels were considerably lower after joining, and the decline was maintained over an average membership of 2 years.

References

Haan, page 55
Barker, page 32 in the Dutch version of the book. The quotes are based on the Dutch version and have been translated back into English.
Messer, in Glock & Bellah (1976) The child guru refers to Prem Rawat.
Galanter, Charismatics groups, page 1

Bibilography

Barker, E. (1989) "New Religious Movements: A Practical Introduction", London, HMSO
Galanter, Marc M. D. (2002) Alcohol & Drug Abuse: Healing Through Social and Spiritual Affiliation, Psychiatric Services 53:1072-1074, September 2002. American Psychiatric Association
Galanter M, Buckley P, Deutsch A, Rabkin R, Rabkin J (1980) Large group influence for decreased drug use: findings from two contemporary religious sects Am J Drug Alcohol Abuse. 1980;7(3-4):291-304.
Haan, Wim (Dutch language) De missie van het Goddelijk licht van goeroe Maharaj Ji: een subjektieve duiding from the series Religieuze bewegingen in Nederland: Feiten en Visies nr. 3, autumn 1981 (The study is mainly based on the Dutch branch of the Divine Light Mission) ISBN 90-242-2341-5
Satgurudev Shri Hans Ji Maharaj: Eternal is He, Eternal is His Knowledge, Originally published by Divine Light Mission, (1970) India

External links

Article by Hinduism Today (1983) Available online

@@ Line 7: / Line 7: @@
 ==Hindu traditions in the DLM==
-Acording to an article written by an student named  W. Haan  that appeared in the official magazine of the [[Vrije Universiteit]] about religious movements the DLM hardly had a philosophical background and that its central items of faith were summarized in its [[aarti]] song. [[#References|<sup>1</sup>]] [http://www.ex-premie.org/papers/iarti.htm text of the song]. Haan wrote this article while he was a student of theology at a Pastoral and Theology school in a small town in the Nederlands and while he was part of a critical movement within the Catholic church. 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. 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. 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. Critics assert that the interpretation that arti is sung to the divine within them is inconsistent with the focus on the guru and his unique, elevated status. They point to the practice in the 1970's of having an empty chair ready for Rawat during the singing of arti.  See also [[Prem_Rawat#Early_Western_followers.27_devotion|Followers early devotion]] and [[Criticism_of_Prem_Rawat#Alleged_claims_of_personal_divinity|Alleged claims of personal divinity]].
+According to an article written by a student named  W. Haan  that appeared in the official magazine of the [[Vrije Universiteit]] about religious movements the DLM hardly had a philosophical background and that its central items of faith were summarized in its [[aarti]] song. [[#References|<sup>1</sup>]] [http://www.ex-premie.org/papers/iarti.htm text of the song]. Haan wrote this article while he was a student of theology at a Pastoral and Theology school in a small town in the Nederlands and while he was part of a critical movement within the Catholic church. 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. 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. 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. Critics assert that the interpretation that arti is sung to the divine within them is inconsistent with the focus on the guru and his unique, elevated status. They point to the practice in the 1970's of having an empty chair ready for Rawat during the singing of arti.  See also [[Prem_Rawat#Early_Western_followers.27_devotion|Followers early devotion]] and [[Criticism_of_Prem_Rawat#Alleged_claims_of_personal_divinity|Alleged claims of personal divinity]].
 The Hindu trappings associated with the DLM, including the singing of arti where dropped in the 1980s. See [[Past_teachings_of_Prem_Rawat#Indian_customs_around_Prem_Rawat|Indian customs around Prem Rawat]]