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T H E M E
N e w R e l i g i o u s M o v e m e n t s
I I A S N E W S L E T T E R # 4 7 S p r i n g 0 0 8
in 128 countries, territories and islands
including Africa and the Middle East. Of
the countries where BKWSU has centres,
a number are located in places of unrest.
There are centres in Lebanon, Kuwait, Isra-
el, Jordan, Iran, Pakistan, China and Egypt
(BKWSU 2006). In many of these places
the BK representative must be extremely
cautious and present spiritual ideas in a
way which is compatible with the ideas
accepted within that culture. This has
been true of the proselytisation process of
the major religions today, Buddhism and
Christianity for instance, when they them-
selves were NRMs. Since its early days of
service, BK practice has been to establish
centres on the invitation of someone from
the local community (Nagel 1999). So,
while the BKs believe that the world will
become an increasingly difficult place to
inhabit, they consistently place themselves
in some of the most challenging areas.
BKs conduct their main teaching activi-
ties and programmes in a ‘centre’. Each
centre is independent, yet there is regular
communication amongst all levels of the
organisation, and a key feature is that the
top leadership are extremely accessible
to those at lower levels of the hierarchy
and indeed to ordinary members. In that
sense, they show all the characteristics of
Servant Leadership: humility, leadership
by example, nurturing, empowering and
a refusal to be treated as gurus or objects
of reverence. Centre coordinators are
appointed by RCOs, who also determine
their transfer postings around the organi-
sation. Coordinators are chosen for their
‘spiritual stature’ rather than age, gender,
and so on, and this does not necessarily
correlate to their length of membership in
the organisation. While all members have
a recognised and important place in the
organisation and all are equally beloved
by God - the Supreme Soul - there is a
concept of ‘numberwise’ which describes
one’s position in terms of spiritual stature
in a ‘rosary’ of members. Because of the
fact that human resource management in
the organisation is based on this principle,
there is usually unanimous support for the
choice of leaders and conflict over posi-
tions of authority is rarely seen.
History
BKWSU’s founder, Lekhraj Kripalani, was
the son of a schoolteacher, a follower
of the Vallabacharya sect and part of the
Bhai Bund merchant community. He was
pious, had a number of gurus, and enjoyed
going on regular pilgrimages. While he
was young, he saved up his earnings as a
small merchant of wheat and entered the
diamond trade. He quickly developed a
reputation in the jewellery business and,
as time passed, he became friends with
many of the rulers and wealthy classes of
North West India, who became his loyal
clients.
Over a period of months, Dada Lekhraj
(Dada is a term of respect for an older gen-
tleman. We will continue to refer to him
as Dada or Dada Lekhraj), had a series of
striking visions and ecstatic spiritual expe-
riences, some of which were blissful and
others disturbing. His first vision was of
Vishnu, the Preserver of the Universe in
Hindu cosmology, which was accompa-
nied by the feeling of being bodiless and
bathed in bliss. A voice said ‘You are This’.
Some time later he had a vision of light.
Dada’s next vision was of a catastrophic
world collapse that left nothing but chaos,
wreckage and misery in its wake. The sor-
row and suffering he witnessed was incom-
mensurable. Following his spiritual experi-
ences, Dada rapidly lost interest in his
c o n t i n u e d f r o m p a g e 1
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jewellery work and began spending extend-
ed periods of time in contemplation. He
read extracts from his favourite religious
scripture, the Shrimad Bhagawad Gita.
Many of his local Bhai Bund community
attended the readings, as such gatherings
were common at that time. What was unu-
sual was that the attendees, often women
and children whose husbands were away
on business, the basis of the Bhai Bund
economy, would regularly experience them-
selves to be bodiless, have visions of Dada
as Krishna, an important Hindu god, and
of themselves as princes and princesses in
a paradisical world. In October 1937 Dada
Lekhraj, later known as Brahma Baba,
placed his entire wealth into the hands of
a small group of women followers. This
spiritual community adopted the name of
‘Om Mandli’. For 14 years, the small group
lived in Karachi, in relative isolation from
the rest of society. Many women returned
to their families, but some remained. The
group slowly grew to a self-sufficient com-
munity, of between 300 and 700, devoting
their time to intense spiritual study, medi-
tation and self-transformation.
The Om Mandli was founded in a patriar-
chal society where women are primarily
daughters and wives and their first duties
are to their families and husbands respec-
tively. The BK movement was particularly
revolutionary at the time, as women chose
to live celibate lives, which in Hindu soci-
ety was not an option for them. In the
Sindh culture of the 1930s only men were
considered worthy of the life of a spiritual
renunciate (Nagel 1999, Puttick 1997). Yet
through association with Dada Lekhraj,
women of all ages and status were hav-
ing profound spiritual experiences and
leaving their family homes. Many of these
founding members of the organisation
underwent physical and emotional abuse
when they left home, when, as unmarried
women, they decided to remain unmarried
or, as married women, they withdrew con-
jugal rights and informed their husbands
in writing that they were free to re-marry.
The abrupt declaration of independence
from women and girls was seen as a direct
threat to family values and, because of this,
there were a number of uprisings, with
subsequent court-cases and attempts to
destroy the spiritual community (Chander
1983, Nagel 1999).
Since Om Mandli, the BKWSU has contin-
ued to expand. In 1971 the first overseas
centre was established in London and in
1981 the BKWSU received NGO status with
the UN, by which time its membership
had grown to 40,000. In 1984 overseas
expansion was evident in approximately
30 countries. In 1986 the BKWSU con-
ducted its first international movement,
the Million Minutes of Peace, for which
it received seven UN Peace Messenger
awards. As international membership has
continued to increase, to 100,000 in 1988
and 800,000 by 2007, the organisation
has built two new campuses, Gyansaro-
var (1995) and Shantivan (1998), at the
top and the foot of Mt Abu respectively, to
accommodate pilgrims who come in their
tens of thousands from within India and
from overseas for the regular meetings
with the Supreme Soul, Shiv Baba.
Following the death of the founder in 1969,
three Dadis (‘elder sisters’ in Hindi) from
the original group of the 1930s were desig-
nated as spiritual leaders of the organisa-
of the path. However, since the late 1980s,
the movement has reconfigured its iden-
tity to interact more with the wider com-
munity and be of service in response to
social change. A recent study on BKWSU
by Walliss (2002), based on interviews
and visits to a number of BKWSU centres
in the United Kingdom, suggests that the
organisation has undergone a transfor-
mation. BKWSU has moved from a clear
perspective of world rejection in its early
days - when BKs lived an almost cloistered
existence - to a state of world ambivalence,
where the imminent destruction has not
yet taken place. Walliss determines that
the movement has gone from one where
members isolated themselves from the
world, through being solely a teaching
organisation in India with firm ideas on
the date of world destruction, to a social
movement that, placed in a post-modern
world, has adapted itself and now offers a
variety of programmes to suit the needs of
different groups of people (Living Values
2002).
Thus BKWSU is a millenarian NRM now
situated in a post-modern world. BKs are
now involving themselves more in present
day social concerns, such as education,
disaster response and health outreach that
may serve to make the current world a bet-
ter place to live. The BKs certainly believe
that world calamities, war and natural
disasters will only increase, and cannot
be prevented (Piven 2004). Yet they also
believe in the peace that manifests through
self-awareness or ‘soul consciousness’,
and the love and power received through
the practice of Raja Yoga meditation as a
solid technique for dealing with increas-
ingly calamitous world events and disturb-
ing life events and helping others to do the
same.
Howell and Nelson’s study of BKs in Aus-
tralia (1997) follows the trajectory of the
organisation. Their study notes the focus
on principles such as celibacy, which is
unusual among NRMs. They cite the way
in which members have adjusted their
spiritual practice in western settings as a
key to the NRM’s success. They acknowl-
edge the BKWSU international expansion,
and how it is positioned in the context of
wider society, while also noting the disci-
plines and cohesion of its members. The
remarkable status of women in the BKWSU
is recognised in a number of scholarly
texts on the BKWSU (Babb 1984, Howell
1998, Puttick 1997, Skultans 1993, Sudesh
1993). The fact that the girls and women
of the community chose to lead spiritually
autonomous and celibate lives, and were
subjected to many forms of violence and
suffering, may be what led to their early
seclusion and world rejection. Babb refers
to BK as ‘indigenous feminism in a mod-
ern Hindu sect’, noting that original mem-
bers were primarily women and that ‘the
sensibilities of women have contributed in
very important ways to the ideology of the
movement” (Babb 1984). One recent study
explores the role that the BKWSU has had
on changing cultural opinions of women
(Lalrinawma 2004). Lalrinawma inter-
viewed both male and female members
and, coupled with participant observation,
he determined that BK teachings and prac-
tice had brought about a significant change
in the status of women and the regard that
men held for women, within the confines
of the BK community.
As a global organisation, akin to a multi-
national corporation in terms of its glo-
bal sweep, membership size, property
holding and budget size, the BKWSU is
distinguished by its practice of spiritual
tion: the Chief Administrative Head who is
in charge of the whole organisation, and
two Additional Administrative Heads, one
overseeing the Indian regions and one,
based in London, overseeing the inter-
national regions. Despite these titles, the
Dadis are more like traditional elders who
give spiritual guidance to BKs at all levels
and guide the direction of the BKWSU in
its service activities.
BK identity
BK members identify themselves as stu-
dents and informally refer to each other as
‘brahmins’ or ‘BKs’. BKs form a spiritual
community with a lifestyle centred on the
practice of Raja Yoga. Raja Yoga, the most
exalted or ‘kingly’ form of yoga, is a spirit-
ual practice in which, through meditation,
the practitioner seeks to establish and sus-
tain a connection and relationship with the
Supreme Soul or God. A BK is considered
to be someone who has accepted the Raja
Yoga philosophy and lives by the princi-
ples. BK philosophy comprises under-
standings of the self, God, time, rebirth,
karma (the law of cause and effect), the
world and social behaviour.
Those in the Om Mandli had experiences
of being separate and distinct from the
body, and this experience of ‘soul con-
sciousness’ was central to their life. This
awareness of being a soul, that is, a point
of conscious and eternal light energy, still
forms the foundation of BKs’ meditation
practice. All the disciplines and rituals they
follow are in support of this relationship
they experience with the Supreme Soul.
BKs believe that all living beings, includ-
ing both humans and animals, are souls;
infinitesimal points of conscious light
energy that live life and express themselves
through the vehicle of the body. Each soul
is unique, indivisible and intrinsically pure
and valuable.
Disciplines and lifestyle
BKs are taught to live a virtuous monk-like
existence while remaining present in the
world (Walsh, Ramsay, and Smith 2007).
This involves practices such as early morn-
ing meditation (4.00am) and a daily spir-
itual class, as well as abstaining from alco-
hol, tobacco, sexual activity and drugs. BKs
attribute considerable importance to food
and accordingly there are strict principles;
only pure vegetarian food, without onions
or garlic, is cooked while in the awareness
of God, and in a peaceful state of mind.
After the food is cooked it is ‘offered’ to
God before being consumed. The major-
ity of BKs will not eat cooked food unless
a fellow BK has prepared it. BKs regularly
have periods of silence and contempla-
tion and frequently attend retreats for their
personal spiritual sustenance, as well as
teach meditation and other classes at cen-
tres. The majority of BK members follow
these principles whilst looking after their
family and leading a relatively standard
life according to the culture and country in
which they live.
Organisational change
In comparison with other NRMs the
degree of change and adaptation to local
cultures has been minimal in the BKWSU
due to the strict principles of daily life
which constitute a spiritual technology
for establishing the relationship with the
Supreme Soul. For the inner circle of mem-
bers, there can be no modification of these
principles. However, in the way the organi-
sation relates to the wider society, there
have been some adaptations. When the
BKs were new to the West, there was an
emphasis on traditional teachings, prac-
ticing meditation and living the disciplines