Brahma Kumaris World Spiritual University

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Brahma Kumaris World Spiritual University

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Formation 1930s
Type Millenarianist New Religious Movement
Headquarters Rajasthan, India


Official languages Hindi (language)
Founder Lekhraj Kripalani (1876–1969), known as "Brahma Baba" to the followers
Key people Janki Kripalani, Jayanti Kirpalani
Website bkwsu.org

Brahma Kumaris World Spiritual University is an education organization founded in India in 1937, which offers instruction by celibate nuns[1] regarding violent millenarian[2][3] teachings that are derived from mediumship and channelling. [4][5] As a neo-Hindu sect, the Brahma Kumaris (BK) pre-date the New Age movement but have developed characteristics that link them to its thinking. [6]

Despite it violent eschatological vision, the Brahma Kumaris World Spiritual University is an international non-governmental organization (NGO) in general consultative status with the Economic and Social Council of the United Nations[7] and UNICEF.[8] The organization now has 100s of branches internationally and has co-ordinated three major international projects; The Million Minutes for Peace in 1986, for which it was awarded 7 UN Peace Messenger Awards, 1987 and Global Co-operation for a Better World in 1988.[9]

Early history

The beginnings of Brahma Kumaris World Spiritual University (BKWSU) can be traced to the group "Om Mandali", founded by Lekhraj Kripalani (1876–1969) in Sindh (modern Pakistan) in the 1930s. Known as "Dada Lekhraj" to his followers, Lekhraj Kripalani was a follower of the Vaishnavite Vallabhacharya Sect.[10][11] He retired from his business in 1932 with assets of 1,000,000 Indian rupees[12] to turn to spirituality.

Lekhraj started holding gatherings that attracted many people and the group became known as Om Mandali. Their original spiritual knowledge was obtained through divine revelations and divine visions of women who had the gift of trance-vision. One of his main visions concerned the establishment of a perfected paradise after a kind of universal destruction of the cosmos, a destruction necessary for an ideal world to be established.[6] In 1937, he named some of his followers as a managing committee, then reportedly transferred his fortune to the committee.[13] Several women joined Om Mandali and contributed their wealth to the association as well.[12]

Members of the local Bhaibund community reacted unfavorably to his movement. Many young married Sindhi women attended his ashram and were being encouraged to take vows of celibacy, so the Om Mandali was accused of breaking up families[14][15] including that of his own daughter.[12] Om Mandali was denounced as disturber of family peace and some of the Brahma Kumari wives were mistreated by their families. Lekhraj Kripalani was accused of sorcery, lechery,[13] forming a cult, and controlling his community through the art of hypnotism.

Children were removed from his school.[16] Hindu members of the Sindh Assembly threatened to resign unless the Om Mandali was outlawed, so the Sindh Government used the Criminal Law Amendment Act of 1908 to declare it an unlawful association.[12] Under further pressure from the Hindu leaders in the Government, the group was ordered to close and vacate its premises.[17] To avoid persecution, legal actions and opposition from family members of his followers, the Brahma-kumaris moved from Hyderabad to Karachi, where they settled in a highly structured ashram. The Anti-Om Mandli Committee which had opposed the group in Hyderabad followed them.[18]

In April 1950, after the Partition of India, the Brahma Kumaris moved to Mount Abu in India saying that they had been instructed by God to do so.[11] After Lekhraj's death in 1969, his followers expanded the movement to other countries.[19]

Expansion

Om Shanti Bawan, the main hall at the Brahma Kumaris headquarters

Beginning in the 1950s, the Brahma Kumaris began an internationalization expansion program,[20] establishing centers across India with female teachers. From 1964 to 1969, methods of outreach began involving exhibitions, seminars and conferences in different parts of India.[21]

The leadership of the BK movement remains primarily female. For example, in the UK, only one-third of the 42 centers are run by males.[22] According to the BKWSU website, there are currently 825,000 students and over 8,500 Raja Yoga centres in 100 countries and territories.[23] According to sources quoted in the Adherents website, worldwide membership ranges from 35,000 (in 1993) to 400,000 (in 1998).[24] The 2001 Census of the United Kingdom records 261 individual members. [25]

Lifestyle

The movement teaches that the world is approaching a time of great change that will be heralded by war, natural calamities and suffering.[3] As a form of developing inner spiritual resilience, the Brahma Kumaris adopt a disciplined lifestyle[15][26] which involves:

  • Celibacy, including no sex within marriage.[5][3] So long as chastity is followed, marriage and family life are allowed.[5]
  • Sattvic vegetarianism, a strict lacto-vegetarian diet [27] (excluding eggs, onions, garlic and/or spicy food) cooked only by the self or other members.[3][28] even excluding their own mother or relatives. [29]
  • Abstaining from alcohol, tobacco and non-prescription drugs.[27][3]
  • Regular early morning meditation at 4:00[3] to 4:45 am, called 'Amrit Vela.'
  • Regular morning class at approximately 6:30 am.[30]
  • Men and women traditionally sit on separate sides of the room at the centers during classes.[3]
  • Brahma Kumaris can be identified by their frequent adoption of wearing white clothes, to symbolize purity.[31][32][33]
  • Recommends that companions be other BK Brahmins as opposed to those given over to worldly pleasures (non-BKs), known as bhogis or shudras (meaning 'untouchables').[3]
  • All except the very senior BKs in the Western branches must support themselves (most work), most BKs live in shared accommodation with other members enabling the organization to powerfully reinforce its beliefs. [34]

Beliefs

In 1952, after a 14 year period of retreat during which the Brahma-kumaris published numerous pamphlets, newspaper articles and wrote letters to important national and international figures, a more structured form of teaching began to be offered to the public by way of a seven lesson course.[10] The movement does not associate itself with Hinduism [35] but projects itself as a vehicle for spiritual teaching rather than a religion.[30][36]

Central beliefs

Central to its faith are the beliefs that:

  • The human being is an eternal soul living within a physical body and is not the physical body which is dualistic "I am a soul, my body is a garment".[5]
  • Reincarnation happens only from one human body to another.[3]
  • Humanity is currently reaching the end of the current cycle and thus the world will be destroyed, a time referred to as "Destruction".[15]
  • Indian subcontinent will be the site of the future Golden Age paradise and that a form of Hindi is the original language of humanity, all other continents being destroyed.
  • Followers are taught that only they will live in the coming Golden Age paradise[37] as Gods and Goddesses.[38]
  • God has incarnated into Dada Lehkraj, the founder, and is teaching them directly and exclusively.

God

God (Shiva), addressed by most BKs "Shiv Baba", is considered to be an eternal soul, a personality like human souls but the Supreme one (Paramatma) and "knowledgeful". His purpose is to awaken humanity and restore harmony, giving power through the Brahma Kumaris' practise of Raja Yoga, eliminating negativity. He is not the creator of matter which is itself considered to be eternal.[36] He is said to have spoken in person through the mouth of the organization's primary medium Lekhraj Kripalani [3] and to be the destroyer of evil. [39]

The BKWSU teaches that individual humans are like "tiny stars, minute points of invisible luminous energy that is the soul"[40] which center around Shiva in the soul world.

Self

Human and even animal souls, called atmas, are believed to be an infinitesimal point of spiritual light residing in the forehead of the body it occupies. Souls are believed to originally exist with God in a "Soul World", a world of infinite light, peace and silence called Paramdham.[41] Here souls are in a state of rest and beyond experience. Souls enter bodies to take birth in order to experience life and give expression to their personality. Unlike other Eastern traditions, the soul is not thought to transmigrate into other species and does not evolve but rather devolves birth after birth. Within this "point of light" all aspects of the personality are contained and is said to enter the human body in the 4th to 5th month of pregnancy.[42]

Three Worlds

The Brahma Kumaris believe that there are three worlds or dimensions; the physical universe, a soul world known as Paramdham and an intermediate region called "The Subtle Regions" where they claim to journey to experience visions regarding world history where Lekhraj Kirpalani and God Shiva combined as BapDada jointly communicate with the university.[43] Souls exists in the soul world "totally untained by matter ... as a starlike point of light until they have to 'play their part' within the world drama on the physical plane" at whatever time in history they are destined to incarnate for the first time.[44]

5,000 Year Cycle

Time is cyclic, repeating identically every 5,000 years, and composed of five ages or "Yugas"; the Golden Age, the Silver Age, the Copper Age, the Iron Age each being exactly 1,250 years long,[45] and the Confluence Age (Sangam Yuga). The Confluence Age is said to be 100 years long, beginning in 1936 with the descent of Shiva into Lekhraj Kirpalani, during which present day civilization is to be completely destroyed by natural disasters, civil and nuclear war[46] in an event called Destruction. [47] Benjamin Beit-Hallahmi states this information is generally hidden from non-members.[48]

During the first half of the cycle, procreation is believed to be possible through the power of yoga without sexual intercourse.[49] The Universe is never transformed into primordial or atomic state matter, nor does the world ever becomes devoid of human beings.[50]

Tree of Humanity

It is taught that all of humanity will die and return to Paramdham then take birth in the forthcoming cycle at their predestined time and place. This is portrayed as the "Kalpa Vriksha Tree", or the "Tree of Humanity", in which the founder Lekhraj Kripalani and his Brahma Kumaris followers are shown as the roots of the humanity. A new world order starting with the birth of Krishna and a population of 900,000 is believed to go on to enjoy 2,500 years of paradise as living deities before humanity splits and the religious founders incarnate. Each creates their own branch and brings with them their own followers from the Infinite Light, until they too decline and splits, schisms, cults and sects appear at the end of the Iron Age.[10][50]

The aim of the individual Brahma Kumari is to gain a high status in the coming paradise where a select 108 who are 'totally victorious' and will rule there. Members of the physical families of Brahma Kumaris who have contact with the University are said to become members of the 16,000 top souls [51] and at the end of each Cycle, everyone will see visions in which their personal destinies will be fully disclosed.[10]

Meditation

The Brahma Kumaris teach a form of meditation through which members are encouraged to purify their minds and 'burn away' the Karmic effects of past misdeeds. [3] This may be done by sitting tranquilly in front of a screen on to which Dada Lekhraj's image is projected, then making affirmations regarding the eternal nature of the soul.[52]

Lawrence Babbs described another practise where "the student or students sit in a semi-darkened room facing the teacher (usually a woman). Just above and behind the teacher's head is a red plastic ovoid that glows from a lightbulb within, in its center is a tiny hole which appears as an intense whitelight against the red glow.[3] This device represents the Supreme Soul (known as Shiv Baba) who is the presiding deity of the universe. With devotional songs playing softly in the background, student and teacher gaze intently at each other, either in the eyes or at the forehead. While doing this the student is supposed to imagine him or herself as a soul and not as a body. The student is told to think of themselves as separate from the body, as bodiless, as light, as power, as bathed in the love and light of the Supreme Soul, and so on. This might continue for fifteen or twenty minutes".[38] Babb also states that while staring (gazing into the eyes of an adept) at the teacher, many students experience visual hallucinations involving lights.[3]

Mediumship (Murlis)

David Barrett states, "Unlike traditional forms of Hinduism, the Brahma Kumaris' teachings come not so much from ancient scriptures but from revelations given in trance states".[14] However, these mediumistic messages known by Brahma Kumaris as "Murlis", read at the 6.30 am meetings, are slowly developing the nature of potential scriptures.[30] The earlier ones channeled by Lekhraj Kripalani while he was alive, are now repeated in a five year cycle. They are supplemented by later murlis, channelled by Hirday Mohini of Delhi in trance states, which are also written down.

There are two types of mediumistic messages; sakar and avyakt;

  • Sakar Murlis refer to the original classes said to be spoken by "Shiva" through the medium of Lekhraj Kripalani in the 1960s, before he died of a heart attack on 18 January 1969.[53] These include teachings by Shiva and the life of personal experience of Lekhraj.
  • Avyakt Vanis, or Murlis, refer to the teachings of Shiva and the soul of the deceased Lekhraj Kripalani combined through a medium named Hirday Mohini, or "Dadi Gulzar".[54] The Brahma Kumaris believe that the soul of Lekhraj Kripalani has become perfect and now has the role of an angel. These messages are understood by members of the BKWSU to be the words of God. The Murli's are what the Brahma Kumaris use to direct their personal spiritual effort and institutional service.

One must complete the Brahma Kumaris foundation course before starting to attend morning murli class and visiting the headquarters in India during the period when the deceased founder communicates via a trance medium.[55]

Use of channeling and mediumship

The BKWSU is believed by its members to have been established by Shiva Baba (God-Father Shiva), described as the "Supreme Soul" and claimed to be the one God of all religions through the medium of the group's founder Lekhraj Kripalani.[11] From the beginning, a number of trance-messengers have received messages and teachings.[56] Its mediums also directly channel a messages from deceased senior Brahma Kumaris leaders.[57] In its early days, children would commonly go into trances, having visions of Krishna and Golden Aged Heaven and engaging in ecstatic dances for as long as 7 days. [3] A number of mediumistic female followers known as Sandeshputris (trance messengers) also helped add to the group's spiritual knowledge through psychic visions.[56] Their founder, is also reported to have had visions of himself as Vishnu, in which Vishnu said, "Thou art that" (a well-known verse from the Chadogya Upanishad). [58]

God Shiva, and the deceased human founder Lekhraj Kripalani, continue to be channelled [59] through a senior sister Hirdaya Mohini (referred to familiarly as Dadi Gulzar), at the organization's Rajasthan headquarters. The combined presence of the BKWSU's human founder and the spiritual being the BKWSU believe is God are referred to as BapDada (meaning Father and Grandfather) by BKs. The pair continue to direct the organization to this day.[60]

Controversies and criticism

  • Dr. John Wallis notes the re-editing of mediumistic messages [61] and failed predictions of the End of the World [62] which had been removed from the teachings and hidden from those that came later on.
  • In a paper for the Journal for the Scientific Study of Religion, Howell wrote that teenage girls surrendering to the organisation are required to pay the equivalent of a dowry to the organization. The payment was meant to prevent parents from "dumping" their daughters at the BKWSU as a way to avoid the costs of ordinary marriages. Return to the world for women who have has such a dowry paid for them is difficult.[63]
  • BK followers belief that the BKWSU is the precursor to all world religions, even those that predate it, which are seen as being only facets of "the complete diamond" Raja Yoga. [47][35]
  • The institution uses Hindu terminologies such as Raja Yoga, Bhagavad Gita to attract people but what is taught in the organization is completely different from what they supposed to mean in Hindu system of belief.[36]
  • Followers are encouraged to undergo a ‘death-in-life’ and ‘die towards the outer world’ renouncing their families and thus be ‘divinely’ reborn in the ‘divine family [64] consequently, the Brahma Kumaris have been accused of breaking up marriages and families since the 1930s. [65][66] The BKWSU, a organisation being notable for its sex ban.
  • The Brahma Kumaris have featured in the 'Wissen schtzt' reports of Austria (edited by then Austrian Minister for Family Affairs Mr. Martin Bartenstein), [67], Russia (International Conference "Totalitarian Cults - Threat of Twenty-First Century", Nizhny Novgorod, 2001) and in a MIVILUDES report submitted to the French National Assembly as a "sectes dangereuses" (harmful cult) and "groupe d'enfermement" (group of confinement).[68] This has leading to the presecution of followers in local media leading to job losses after it discovered that they belonged to a secte [69] and denouncement for their influence on children under their care. [70]

Notes

  1. ↑ (1994) Women under the Bo Tree: Buddhist nuns in Sri Lanka, Cambridge Studies in Religious Traditions. Cambridge University Press. ISBN 978-0521461290. 
  2. ↑ Robbins, Thomas (1997). Millennium, Messiahs, and Mayhem: Contemporary Apocalyptic Movements. Routledge. ISBN 978-0415916486. 
  3. ↑ 3.00 3.01 3.02 3.03 3.04 3.05 3.06 3.07 3.08 3.09 3.10 3.11 3.12 3.13 Babb, Lawrence A. (1987). Redemptive Encounters: Three Modern Styles in the Hindu Tradition (Comparative Studies in Religion and Society). Oxford University Press. ISBN 0706925637.  Cite error: Invalid <ref> tag; name "Lawrence_Babb_Redemptive" defined multiple times with different content
  4. ↑ Klimo, Jon (1998). Channeling: Investigations on Receiving Information from Paranormal Sources. North Atlantic Books, 100. ISBN 978-1556432484. 
  5. ↑ 5.0 5.1 5.2 5.3 Wilson, Bryan and Eileen Barker, James Beckford, Anthony Bradney, Colin Campbell, George Chryssies, Peter Clarke, Paul Heelas, Massimo Introvigne, Lawrence Lilliston, Godeon Melton, Elizabeth Puttick, Gary Sherpherd, Colin Slee, Frank Usarski (1999). in Bryan Wilson: New Religious Movements: Challenge and Response. Routledge. ISBN 978-0415200493.  Cite error: Invalid <ref> tag; name "Bryan_Wilson_NRM" defined multiple times with different content
  6. ↑ 6.0 6.1 Walliss, J. (1999). From world rejection to ambivalence: the development of millenarianism in the Brahma Kumaris. Journal of Contemporary Religion 14 (3): 375–385.
  7. ↑ ECOSOC. UNO. Retrieved 2007-07-22.
  8. ↑ List of UN NGO and respective status within UNICEF. UNO. Retrieved 2007-07-22.
  9. ↑ Walliss, John (September 1999). When Prophecy Fails: The Brahma Kumaris and the Pursuit of the Millennium(s), 5. 
  10. ↑ 10.0 10.1 10.2 10.3 Walliss, John (2002). The Brahma Kumaris As a Reflexive Tradition: Responding to Late Modernity. Ashgate Publishing, 99–129. ISBN 978-0754609513. 
  11. ↑ 11.0 11.1 11.2 Chander, B. K Jagdish (1981). Adi Dev: The first man. B.K. Raja Yoga Center for the Brahma Kumaris World Spiritual University.. 
  12. ↑ 12.0 12.1 12.2 12.3 Hardy, Hardayal (1984). Struggles and Sorrows: The Personal Testimony of a Chief Justice. Vikas Publishing House, 37–39. ISBN 0706925637. 
  13. ↑ 13.0 13.1 Abbott, Elizabeth (2001). A History of Celibacy. James Clarke & Co., 172–174. ISBN 0718830067. 
  14. ↑ 14.0 14.1 Barrett, David V (2001). The New Believers: A Survey of Sects, Cults and Alternative Religions. Cassell & Co.. ISBN 978-0304355921. “'sex is an expression of 'body-consciousness' and leads to the other vices', probably stems in part from the origins of the movement in 1930s India, when women had to submit to their husbands.” 
  15. ↑ 15.0 15.1 15.2 Hodgkinson, Liz (2002). Peace and Purity: The Story of the Brahma Kumaris a Spiritual Revolution. HCI, 2–29. ISBN 1558749624. 
  16. ↑ Radhe, Brahma-Kumari (1939). Is this justice?: Being an account of the founding of the Om Mandli & the Om Nivas and their suppression, by application of the Criminal Law Amendment Act of 1908. Pharmacy Printing Press, 35–36. 
  17. ↑ Coupland, Reginald (1944). The Indian Problem: Report on the Constitutional Problem in India. Oxford University Press. 
  18. ↑ Howell, Julia Day (2005). in Peter Clarke: Encyclopedia of New Religious Movements. Routledge, 63–64. ISBN 978-0415267076. “The call for women brahmins (i.e. kumaris or 'daughters') to remain celibate or chaste in marriage inverted prevailing social expectations that such renunciation was proper only for men and that the disposal of women's sexuality should remain with their fathers and husbands. The 'Anti-Om Mandali Committee' formed by outraged male family members violently persecuted Brahma Baba's group, prompting their flight to Karachi and withdrawal from society. Intense world rejection gradually eased after partition in 1947, when the BKs moved from Pakistan to Mt Abu” 
  19. ↑ Hunt, Stephen J. (2003). Alternative Religions: A Sociological Introduction. Ashgate Publishing, Ltd., 120. ISBN 0754634108. 
  20. ↑ Howell, Julia (Sep 1998). Gender Role Experimentation in New Religious Movements. Journal for the Scientific Study of Religion 37 (3): 453–461.
  21. ↑ Whaling, Frank (1995). The Brahma Kumaris. Journal of Contemporary Religion 10 (1): 3–28.
  22. ↑ Howell, Julia Day (September 1998). Gender Role Experimentation in New Religious Movements: Clarification of the Brahma Kumari Case. Journal for the Scientific Study of Religion 37 (3): 453–461.
  23. ↑ Brahma Kumaris Administration. BKWSU. Retrieved 2007-08-10.
  24. ↑ Adherent Statistic Citations. Adherents.com. Retrieved 2007-08-20.
  25. ↑ Lewis, J.R. and Aris, R.I.S. (2004). New Religion Adherents: An Overview of Anglophone Census and Survey Data. Marburg Journal of Religion 9 (1).
  26. ↑ Lochtefeld, Ph.D., James G. (2002). The Illustrated Encyclopedia of Hinduism Vol. I, entry "Brahma Kumaris". Rosen, New York. ISBN 0-8239-3179-X. 
  27. ↑ 27.0 27.1 Bartholomeusz, Tessa J. (1994). Women Under the Bo Tree,:Cambridge Studies in Religious Traditions, Edited by John Clayton (University of Lancaster), Steven Collins (University of Chicago) and Nicholas de Lange (University of Cambridge). Rosen, New York. ISBN 0-521-46129-4. 
  28. ↑ Brahma Kumaris: Conquering A Callous World with Purity. Hinduism Today. Retrieved 2007-07-28.
  29. ↑ Smith, Dr Wendy A. (Autumn 2007). Gender Role Experimentation in New Religious Movements: clarification of the Brahma Kumari case. Journal for the Scientific Study of Religion 45: 16–17.
  30. ↑ 30.0 30.1 30.2 Whaling, Prof Frank (2004). Encyclopedia of New Religions; New Religious Movements, Sects and Alternative Spiritualities, Edited by Christopher Partridge and Gorden Melton. Rosen, New York. ISBN 0-745-95073-6.  Cite error: Invalid <ref> tag; name "Enc_New" defined multiple times with different content
  31. ↑ Hinnells, John (1997). The Penguin Dictionary of Religions, Extract by Eileen Barker. Rosen, New York. ISBN 0-14-051261-6. 
  32. ↑ Barker, Eileen (1989). New Religious Movement: A Practical Introduction. HMSO, London, 168–70. ISBN 0-14-051261-6. 
  33. ↑ Melton, J. Gordon (1993). The Encyclopedia of American Religions, 4th edition. Gale, Detroit, 909–10. 
  34. ↑ Howell, Dr Julia D (April 1997). ASC induction techniques, spiritual experiences, and commitment to new religious movements. Journal of Beliefs and Values, 58 (2): 149.
  35. ↑ 35.0 35.1 Barz, R.K. (1992). A reinterpretation of bhakti theology: from the Pustimarg to the Brahma Kumaris. Devotional Literature in South Asia: Current Research, 1985-8.
  36. ↑ 36.0 36.1 36.2 Cite error: Invalid <ref> tag; no text was provided for refs named Kranenborg
  37. ↑ Howell, Julia Day (2005). in Peter Clarke: Encyclopedia of New Religious Movements. Routledge, 63–64. ISBN 978-0415267076. “The BK teachings revise Hindu beliefs in a Golden Age that deteriorates into successive ages in an endlessly recurring cycle of time; according to the movement, we are now in the worst age, on the eve of destruction, and only BKs who have purified themselves through a vegetarian diet and chastity and cultivated "soul consciousness", will be reborn into the Golden Age.” 
  38. ↑ 38.0 38.1 Babb, Lawrence A. (1981). On celibate marriages: the Polish Catholics' encounter with Hindu spirituality. Glancing: Visual Interaction in Hinduism", Journal of Anthropological Research Winter (4): 387–401.
  39. ↑ "Astonishing similarities between Brahma Kumari and Islam"
  40. ↑ P.195, Exploring New Religions, By George D Chryssides
  41. ↑ Babb, Lawrence A. (1987). Redemptive Encounters: Three Modern Styles in the Hindu Tradition (Comparative Studies in Religion and Society). Oxford University Press. ISBN 0706925637. “Souls have a 'true home', and this is a region of perfect peace and absolute silence at the top of the universe known as paramdham (the supreme abode) or brahmlok (the world of brahm). As imagined by Brahma Kumari teachings, the universe has the shape of an egg. at is apex is the Supreme known as Soul Shivbaba.” 
  42. ↑ Hindus In America Speak out on Abortion Issues. Hinduism Today. Retrieved 2007-07-18.
  43. ↑ Walliss, Dr John (2002). The Brahma Kumaris as a Reflexive Tradition. Ashgate Publishing Limited. ISBN 0-7546-0951-0. “"Raja Yogis claim that there are other, more important planes including the home of all souls and the Supreme Soul ... The subtle realm represents an intermediate region between the physical and incorporeal realm. It is here where experienced BK Yogis claim to journey to experience visions regarding world history and their place within it as well as being where Lekhraj and Shiva as BapDada jointly communicate directly to the University through the Avyakta murlis"” 
  44. ↑ O'Donnell, Ken (1995). New Beginnings. Brahma Kumaris World University. ISBN 0-9637-3964-6. 
  45. ↑ Barrett, David V (2001). The New Believers. Cassell & Co, 265. ISBN 0-304-35592-5. “Time is cyclical with each 5,000 year cycle consisting of a perfect Golden Age, a slightly degraded Silver age, a decadent Copper Age, and an Iron Age which is characterized by violence, greed, and lust. Each of these lasts for exactly 1,250 years. Our current Iron Age will shortly come to an end, after which the cycle will begin again.” 
  46. ↑ Brahma Kumaris: Conquering A Callous World with Purity. Hinduism Today. Retrieved 2007-07-18.
  47. ↑ 47.0 47.1 Walliss, John (2002). The Brahma Kumaris As a Reflexive Tradition: Responding to Late Modernity. Ashgate Publishing, 107. ISBN 978-0754609513. “"The final evening classes that I attended, at which the core content of the murli was the Destruction ... during one part of this an eclectic user asked 'so, you're an end-of-the-world cult then?' to which the center co-ordinator replied, no, we believe in world transformation. In response, the questioner asked 'well, surely the "transformation" you're talking about is Destruction? The whole population is going to shrink almost to instantly down to a couple of thousand, whole areas of the world are going to be flooded, nuclear bombs are going to be going off.' 'Well, replied the co-ordinator, 'it depends on how you look at it'."”  Cite error: Invalid <ref> tag; name "John_Walliss_Cycle" defined multiple times with different content
  48. ↑ Beit-hallahmi, B. '"Death, Fantasy, and Religious Transformations" The Psychology of Death in Fantasy and History. 2005.
  49. ↑ Babb, Lawrence A. (1987). Redemptive Encounters: Three Modern Styles in the Hindu Tradition (Comparative Studies in Religion and Society). Oxford University Press. ISBN 0706925637. “Sexual intercourse is unnecessary for reproduction because the souls that enter the world during the first half of the Cycle are in possession of a special yogic power (yog bal) by which they conceive children” 
  50. ↑ 50.0 50.1 Lalrinawma, V.S. (2003). The Liberation of Women in and through the Movement of the Prajapita Brahma Kumaris, ISPCK. Cambridge Press, Delhi, 13. ISBN 81-7214-771-6.  Cite error: Invalid <ref> tag; name "Lib" defined multiple times with different content
  51. ↑ Babb, Lawrence A. (1987). Redemptive Encounters: Three Modern Styles in the Hindu Tradition (Comparative Studies in Religion and Society). Oxford University Press. ISBN 0706925637. “"The real issue is what one's status will be in the coming paradise ... Those of the highest status will not only be the rulers of heaven, but will be close to Lekhraj throughout their world-careers."” 
  52. ↑ Chryssides, George. . “"Members are encouraged to purify their minds by the practise of Raja Yoga. This can entail sitting tranquilly, in front of a screen which Dada Lehkraj's picture projected, then making a number of "affirmations", regarding the eternal nature of the soul (atma), the original purity of one's nature, and the nature of God (paramatmā Shiva). The Brahma Kumaris believe that practice of Raja Yoga enables spiritual progress as well as having pragmatic benefits, for example, business success. Brahma Kumaris frequently organize seminars on business management and on developing personal life skills"” 
  53. ↑ Ratan, Vishwa (2000). A Unique Experience. Autobiography of Dada Vishwa Ratan. Om Shanti Press, 57. ISBN 955-95823-3-X. 
  54. ↑ Brahma Kumaris: Landmarks in History. BKWSU. Retrieved 2007-07-18.
  55. ↑ Howell and Nelson (1998). On celibate marriages: the Polish Catholics' encounter with Hindu spirituality. Glancing: Visual Interaction in Hinduism", Journal of Anthropological Research.
  56. ↑ 56.0 56.1 BKWSU History. BKWSU. Retrieved 2007-07-22.
  57. ↑ Beloved "Didi", Sivabhaktar and Co-Head of Brahma Kumaris, Passes In Bombay. Hinduism Today. Retrieved 2007-07-22.
  58. ↑ P.195, Exploring New Religions, By George D Chryssides
  59. ↑ Robbins, T. and Palmer, S.J. (1997). Millennium, Messiahs, and Mayhem: Contemporary Apocalyptic Movements. Routledge. ISBN 0415916496. “the modern Brahma Kumaris movement contiunes this thousands of year old Hindu tradition of receiving teeachings and guidance in a channeling manner from transpersonal gurus” 
  60. ↑ Hinduism Today. Hinduism Today. Retrieved 2007-07-22.
  61. ↑ Walliss, John (Sept 1999). When Prophecy Fails: The Brahma Kumaris and the Pursuit of the Millennium(s). British Association for the Advancement of Science, Sheffield.
  62. ↑ Walliss, John (2002). The Brahma Kumaris As a Reflexive Tradition: Responding to Late Modernity. Ashgate Publishing, 111. ISBN 978-0754609513. “" Destruction did not materialise ... many Brahmins left the (University) because their hopes were dashed. Those who stayed had their faith reduced by half. They sacrificed their lives in this godly instution, left their families and invested all their wealth in this cause."” 
  63. ↑ Howell, Julia Day (Sept 1998). Gender Role Experimentation in New Religious Movements: clarification of the Brahma Kumari case. Journal for the Scientific Study of Religion 37 (3): 453–461.
  64. ↑ Walliss, John (2002). The Brahma Kumaris As a Reflexive Tradition: Responding to Late Modernity. Ashgate Publishing, 37. ISBN 978-0754609513. “Of primary importance in the revelations Lekhraj is said to have received is that the members of the Brahma Kumari ‘university’ should undergo ‘death-in-life’, they should ‘die towards the outer world’. They had to renounce their families and thus they got the opportunity to be ‘divinely reborn’ in a ‘divine family” 
  65. ↑ Smith, Dr Wendy A. (Autumn 2007). Asian New Religious Movements as global cultural systems. International Institute for Asian Studies 45: 16–17.
  66. ↑ Kościańska, Agnieszka Z (Autumn May 15-17, 2003). On celibate marriages: the Polish Catholics' encounter with Hindu spirituality. On the Margins of Religion, Institute of Ethnology and Cultural Anthropology, Warsaw University.
  67. ↑ Human Rights Without Frontiers, Int
  68. ↑ Gest, Alain; president, Jean- Pierre Brar & Suzanne Sauvaig and others (1995/6), "Cults in France", Cults in France, French National Assembly in the name of The Board of Inquiry into Cults 
  69. ↑ Orthophoniste et naturopathe, il est dénoncé comme "gourou". Coordination des Associations & Particuliers pour la Liberté de Conscience (2000). Retrieved 2008-01-24.
  70. ↑ Licenciements dans une crèche en Gironde pour appartenance à une secte, Agence France-Presse [1] 18 Juin 2003 [2]

References
ISBN links support NWE through referral fees

Books

Journals

  • Brasher, B.E. (1998). Millennium, Messiahs, and Mayhem: Contemporary Apocalyptic Movements. Nova Religio 1 (2): 309–311.
  • Arweck, E. and Nesbitt, E. (2004). Living Values: an educational program—from initiative to uptake. British Journal of Religious Education 26 (2): 133–149.
  • Skultans, V. (1993). The Brahma Kumaris and the role of women. Women and Teachers and Disciples in Traditional and New Religions: 47–62.
  • Surviving Transplantation: The Brahma Kumaris in the Western World. Nelson Center for Humanities and Human Science.
  • (1997) Altered States of Consciousness (ASC) Induction and New Religious Movements. Sociology of Religion 58: 141–164.
  • Howell, J.D. and Nelson, P.L. (1997). Structural adaptation and ‘success’ in the transplantation of an Asian New Religious Movement: the Brahma Kumaris in the Western world, Part I. Research in the Social Scientific Study of Religion 8: 1–33.
  • Howell, J.D. (1998). Gender role experimentation in new religious movements: the case of the Brahma Kumaris. Journal for the Scientific Study of Religion 37 (3): 453–461.
  • Babb, Lawrence A. (1982). Amnesia and Remembrance in a Hindu Theory of History. Asian Folklore Studies 41 (1): 49–66.
  • Babb, Lawrence A. (1981). Glancing: Visual Interaction in Hinduism. Journal of Anthropological Research 37 (4): 387–401.
  • Babb, L.A. (1984). Indigenous Feminism in a Modern Hindu Sect. Signs 9 (3): 399–416.
  • Barker, E. (1986). Religious Movements: Cult and Anticult Since Jonestown. Annual Review of Sociology 12 (1): 329–346.
  • Beit-Hallahmi, Benjamin (Aug 2003). Apocalyptic Dreams and Religious Ideologies: Losing and Saving Self and World. Psychoanalytic Review 90 (4): 403–439.

Conference

  • Gorgio, Barbara. (2004), "A transformational model of education based on critical reflection, core values and service learning incorporating Brahma Kumaris Raj Yoga, Bahai and Vipassana views on teaching and learning.", Symposium on Philosophical and Theological Approaches to Teaching and Learning., Australian Catholic University, St Patrick’s Campus, Melbourne. 
  • Howell, Dr Julia D. (2003), "Changing Meanings of Religious Pluralism", Religion and Democracy: an exchange of experiences between East and West: The CESNUR 2003 International Conference, CESNUR 
  • Gorgio, Barbara. (2004), "Humanising education in the 21st Century: Promoting global solidarity through Spiritual Intelligence", 32nd ANZCIES International Conference, Melbourne, Australia, The Australian and New Zealand Comparative and International Education Society 
  • Gorgio, Barbara. (2004), "An holistic perspective on International Education: does International Education in Australia promote a philosophically defensible model of education for the future?", 15th ISANA International Conference, Melbourne, Australia, International Education Associationt 

Websites

External links

All links retrieved on June 12, 2009

Official BKWSU sites

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