Vande Mataram

2018 was the last time I engaged with this website. At that time, Dadi Janki (1906-2020) was the Administrative Head of the Brahma Kumaris, Dadi Gulzar (~1928-2021) was Joint Administrative Head along with Dadi Rattan Mohini (1925- ) and Ishu Dadi (unknown-2021).

In the space of two years, the Brahma Kumaris has farewelled three great women leaders from the original generation.

With deep respect, I recognise the leadership of the vibrant and enigmatic Dadi Janki, the powerful and contemplative Dadi Gulzar, and the humble and loyal Ishu Dadi. These three women, along with Dadi Prakashmani, led this remarkable institution from being a little known band of primarily women and girls in NorthWest India, to a highly respected global organisation.

The capacity of these women to love, uplift, and open the way to others, continues to inspire me. They live in my heart. May the world move in the shadow of their lives.

What would you like?

Hi everyone,

I started this website initially to organise my thinking in preparation for a book. Then I discovered it had its own value, as a dynamic way to present - and represent - historical and contemporary topics in the Brahma Kumaris. 

Since the inception in 2014 of Brahma Kumaris Research we have had almost 9,000 unique visitors. In just the last two months (since January 2018) 2,000 people have visited. So there is clearly an interest! There have also been inquiries from the academic field. In 2017 I was commissioned to write an article on the Brahma Kumaris for Oxford Bibliographies in Hinduism, and I have been recently invited by Professor David Bromley to write an entry on the Brahma Kumaris for the World Religions and Spiritual Project. 

So here we are, four years later, and I'm curious what the public/ you/ BKs want to see from this website.

It would be great to hear comments, ideas and feedback about what you like, what could be improved and anything you'd like to know about that isn't included at the moment.

Thanks everyone for your curiosity and interest. All the very best, and I look forward to your comments and views!

Tamasin

Shift II - A Heart-Based Think Tank

What is The Shift? You could say that Shift is a grassroots movement or a spiritual Think Tank made up of Raja Yogis who have learned knowledge, disciplines, and practices through the Brahma Kumaris path. These Raja Yogis are experimenting with how to implement the learned spiritual endeavours, in ways that are increasingly meaningful, non-religious and transformative in their lives. This experiment, the meetings and conversations, and the non-hierarchical support structure that is driving them is The Shift.

Some BK Raja Yogis have found that the organization as it currently exists, does not support spiritual illumination outside a particular Hinduistic and hierarchical structure. So, they gather together outside the centre structure. They love all the spiritual systems, so continue their lives as Raja Yogis outside the structure offered by the Brahma Kumaris organization and management system, which they feel hinders their awakening. This is not to denigrate or criticise the centre system. It is more like feeling grateful for something that was beautiful and is honoured but is now outdated and no longer relevant.

Some Raja Yogis have been getting together for decades in Australia outside the centre structure, and it was never called Shift. It was just friends getting together in a supportive way outside the religiosity of BK centre structure. There is no membership or enrolment for The Shift. The Shift is just an acknowledgement that Raja Yogis who have been taught by the past elders within the Brahma Kumaris are in a new phase of spiritual awakening. So, in a way Shift is nothing more than a way of acknowledging another phase in the yagya community. There have been many: from the foundation years,

In June of this year, a group of Raja Yogis came together in a spirit of openness and spirituality, in Schauen, East Germany. Together the participants have written a Shift II report to share with everyone. You can find the long report here, the summary here, and more about the ongoing BK Community Research here. These are published in the spirit of friendliness and collaboration. Please use them in this spirit.

Is consuming animal products spiritual laziness?

One of the main lessons in the BKs is soul consciousness. This less encourages deep self-reflexive inquiry into one's mind and one's heart. The life aim for BKs is, with the support of Raja Yoga meditation, to clean the self inside and out, and to cultivate the deepest levels of purity. Purity in the BKs is understood as a return to what is innate, true and original. A restoring of spiritual consciousness or 'soul consciousness'. Soul consciousness is considered to be the highest form of consciousness that was widespread and inherent throughout the human race before the fragmented and divisive nature of body consciousness came in more than 2,000 years ago. Body consciousness is a kind of separatist thinking caused by identifying with the body, and is a  consequence of rebirth; An "I and thou" kind of attitude where the "other" becomes less of a concern to me, and the focus and preference is always "I".

Considering this, I suggest it is incumbent upon us to seek to apply our spiritual principles at the deepest and truest possible level. This can be a challenging ask, but one that is asked of us. Indeed we are asked for profound levels of honesty, through the teachings we receive.

BK Teachings on Animals

There are few teachings on animals, other than there is no transmigration of species - a human souls will always be a human soul, a cow soul a cow soul. Our friends of other species will enjoy the Golden Age of time along with the presence of human souls. There are fond stories of the founder waiting for a sparrow he knew, before he began to teach. In the daily teachings however,  animals are rarely mentioned other than through metaphor.

Given the philosophy of honesty and purity, I wonder whether it is a form of spiritual laziness to continue to consume an animals milk. Especially while adhering to strict instructions not to consume her eggs or her (or his) flesh. Milk, meat and eggs seem to be distinctions without differences. After all, animals must suffer and die for all three. 

Animals are not ours. They are here for their own purposes. Nowhere are we taught that we can use them for food, drink, clothing, entertainment or experimentation. They are an intrinsic and inherent part of the Drama and the Wheel of Time. The Drama comprises souls, matter and God. BKs learn that God Shiva is the father of all souls and Brahma Baba is the father of human souls. These are the teachings. We are taught to give happiness and receive happiness. We are taught not to give sorrow or take sorrow. We learn to take great care with our karma to ensure we don't participate in the suffering of others. This is so we can keep ourselves free of potential heart-breaking regret. This is all part of our lesson on the cultivation of virtue of "dharna".

So then what do we make of it when BKs continue to eat and drink animal milk (or derivates)? Those same ones do not want to hear of the slaughter and suffering that was caused to others so that they could eat and drink those animal products. Rather than the power to face, they turn away and quote "Baba's system". 

Tremendous energy is expended by BKs who aim to be pukka. These discplines include vows of celibacy, daily 4am meditation, daily spiritual class, daily evening meditation, the dedication of body, mind and wealth in the task of world upliftment, not having relationships outside the realm of sister and brother. From a dietary perspective, the disciplines include not eating flesh or eating eggs, onions or garlic, not consuming alcohol or drugs and not eating food that hasn't been prepared by another BK. Truly, it is quite an undertaking. Considering all these principles, and the exhaustion that may ensure, it becomes somewhat understandable that many BKs must suffer a form of spiritual laziness that reduces their ability to feel empathy with another. 

Purposeful Empathy

By using the imagination, and aiming to cultivate a true understanding of another, we stimulate empathy by placing ourselves in [another’s] situation. In the BKs there is a practice of adhering to certain lifestyle practices because they are purportedly the highest, and change the world. However, it becomes easy to follow disciplines with engaging actively anymore. With active empathy, we put aside spiritual laziness and re-commit to deeper principles. We re-imagine our spiritual lives as an exercise in self-mastery. We truly imagine ourselves in the mind, body and life of another. When we do that with another human, it can make us pause before we speak and hurt another. When we do that with the mother cow whose baby is taken and killed, who is forcefully impregnated, who is injected, who is worked and who is exhausted and reimpregnated every year, we identify with her pain and suffering. It, therefore, becomes impossible to partake in her systematic suffering and slaughter. Nevertheless, some BKs actively look away.  

By activating purposeful empathy, we bring alive the Power to Face. Therefore, we reduce the stress and exhaustion that can occur through following a prescribed series of disciplines and measures and activate a more consistent level of virtue that is key to living a more nourishing empathic life. When the deeper principles come alive in us through purposeful empathy, we automatically facilitate deeper and more authentic change in our lives. This change is happening among many BKs, particularly those who have the power to face, who refuse to look away and who activate the deeper teachings rather than following a prescribed life.

Photo Credit: http://www.sciencealert.com/review-of-more-than-200-papers-finds-there-s-clear-difference-between-organic-and-non-organic-animal-products

Be Kind

There are some characteristics that seem distinctively human. The ability to love and forgive incredible wrongs. This is one of the most beautiful heart capacities of women and men. The other is the unique ability to blame, bully, disparage and belittle. Recently I've seen that quite a few humans feel they are the moral yardstick by which the rest of the world should be measured. That nuance of human nature seems to require a particularly low level of empathy. They write about others freely and without censure, but are shocked if someone does it in return. I'm curious about this need that certain humans have to assert their ego and to be right. The twists and turns of the ego that enable them to defend actions that are implicitly unkind, while blaming others all around them is quite astonishing. This goes in partnership with those who give solace to their ego through making hurtful remarks about others, on this public domain of the internet.

When the Dalai Lama says his religion is kindness, I really do think this is the spiritual technology that trumps all others. Celibacy, veganism (or lacto-veg for some) and early morning meditation all pale in the face of the human who can be truly kind, gentle and loving to all who continue to blame, belittle and bemoan. There is no power like kindness, there is no strength like gentleness and there is no might like love. 

Isn't that the heart of all spiritual teachings? Regardless of the label or the religion? Including the Brahma Kumaris (good wishes and pure feelings, shubkamna ki shubhawna - शुभकामनाओं के शुद्ध भावनाओं). The degree to which one practices that of course, is a different matter. 

Can we please give our partners, our neighbours, our digital companions and our strangers a break, and just be kind? Even when there is absolutely no good reason to be kind at all. Let's be kind and see what happens. That could be the magic that heals the world.

The Evolution of Knowledge is Now

When researching the Brahma Kumaris history, it becomes easy to think of the evolution of knowledge, as something that occurred in the remote past. Indeed the knowledge was in a state of great flux between 1932 and 1964. However, there have been further refinements since then. 

For example, in the 1980s when many "double foreign" BKs were "born," there was a lot of focus on three stages of meditation: Brahma-Puri (the subtle form), Vishnu-Puri (the perfect form) and Shankar-Puri (the complete and bodiless form). This was a regular type of spiritual endeavour, and common discussion during classes. This has evolved and changed to the point where today meditation is a largely private and individually negotiated affair, although still conducted collectively. Sharing meditation experiences also used to be common practice after a Yoga Bhatti (period of extended meditation). This is far less frequent now. Instead, traditions from the past are pulled forward into new generations of spiritual practitioners who find new ways to bring meaning into their spiritual practice. A process of re-traditionalising perhaps?

There was a period in the late nineties through to around 2010 when there was a lot of focus on the Five Forms (Golden Age, Worship-Worthy, Brahmin, Angel, Point) and drills. These are less talked about now. Today, there is a more secular feel while BKs discuss "authenticity" and "community". Brahma-Puri, Vishnu-Puri and Shankar-Puri are now rarely talked about now. History continues to be made. The community continues to move. And knowledge continues to evolve. 

The French Revolution

Background

the new autonomy of centres

The Brahma Kumaris has never been a democracy. Considering its ancient social and cultural roots, this is no surprise. Rather it operates as a top-down hierarchy or some would say akin to a family, where elders are naturally obeyed and respected. In keeping with this cultural ideal, the current structure operates so that seniors appoint  juniors. This is a logical progression from its earliest years.  It is believed that Brahma was appointed by the Divine to establish the Brahma Kumaris. Brahma Baba appointed others, and these ranks were respected and understood as divine appointments. The senior Dadis were appointed by Baba and they remain in position. The Dadis have appointed those beneath them, and so on and so forth through to regional, national, local and centre level. 

The relationship between Madhuban (Brahma Kumaris Headquarters in India) and overseas centres has changed considerably over the past few years, bringing legal and financial change to the organisation throughout the world.  To the best of my knowledge this is what happened... 

Within the last 10 years ago, the taxation laws in India changed. Every centre in the world connected to Madhuban would have to pay tax to the Indian government, which would be a financial burden for many centres. Subsequent to this law change, Madhuban cut fiscal ties to international centres creating a new kind of independence. The relationship between Madhuban and overseas is still social, cultural and devotional. These deep and lasting ties are based on shared understanding, a relationship of mutual care, and a common vision for global change.  However, with financial and legal autonomy comes the possibility for social change. The Brahma Kumaris in France was the first one to realise this change in a politically significant way. 

Brahma Kumaris in France have recently structured a new kind of leadership, that is novel within the organisation. This is quite a radical change for the Brahma Kumaris organisation, but one that is welcome as many BKs are seeking a more integrated and less cloistered life which also reflects a true living spirituality.

France has sent us their Statutes and By-Laws which you can read here.

Before you read it, please take note of the following which was shared by Brother Francois from France. 

• France has many who are spiritually very mature, which means a new governance was required.
• This has been a three year work involving many.  
• The idea was to be open and not restricted, to make it friendly and inclusive. 
• This has been created from the ideal of respect-ocracy rather than demo-cracy.
• It is a sample to learn from, not THE reference.
• It is a French document adapted to the political situation of France.
• This is not the new shrimat (prescriptive directions) of the western yagya (Brahma Kumaris) 

 Many thanks to Eric from Montreal and Francois from Paris for your trust, and for sharing these with us. 

Hermits and Mystics

The Brahmin World is much like an  old Christian Monastic Order. The new Monks or Nuns are nurtured in the group gatherings but at some point years down the road some need to distance themselves to develop further, and those ones become Hermits - living in isolation but within the grounds of the Monastery. As BKs, they move a bit further away from their Meditation Centre to get a bit of space to explore further, without being blocked by souls who are still trapped on the first floor of consciousness. Being a Hermit doesn't mean you are alone, as the rules for Hermits say that you always have to be available to whomever knocks on your door for advice. These souls play an invaluable role in the survival and spiritual development of the group
as a whole. They are usually innovative thinkers and Mystics who need the silence to go deeper and and break through the veal into the Universal data bank of all knowledge . We should cherish these souls for they are the torch  bearers in this darkened world.

by Anthony McCann

(Reflections from a senior Irish brother, on what is happening in the contemporary period within the Brahma Kumaris community.)

The Shift

There is a sense of movement and change within the Brahma Kumaris organisation. Some are concerned, and some are inspired. Some feel it's the most natural thing in the world, and some are worried because centre attendance has dropped in countries outside of India. Service in India is expanding rapidly. Service in countries outside of India has slowed. Like a tree, branches die and leaves fall off, the trunk strengthens, and new branches form. The tree changes its form, shape, size and vigour according to the season, according to the time, and according to the environment in which the seed was planted. Many have the question of what is going on? For a few years now - perhaps five or so - BKs have been discussing the yagya amongst themselves; In formal meetings, and informal gatherings, at the highest level of hierarchy, and among the most rudimentary and grassroots level.

A yagya is a sacrificial fire that is created to stimulate change. A yagya is established to dispel bad omens and to invite good ones. It is dynamic and without clear boundaries. A yagya is powerful and transformative. A yagya is fire, and fire is the great element of change. Whatever is offered into a yagya, is transformed through the element of fire. Similarly, this yagya, our yagya, was never designed to be a static organisation. The yagya is a living boundless phenomenon in which many things exist, including the Brahma Kumaris organisation. The Brahma Kumaris exist in various countries. It is often known by a different name and different structure, according to the laws and requirements of the country. However, distinct from this is the the all encompassing fire of spiritual energy: the yagya which stimulates self and world change. Considering all of this, the collapse of the Brahma Kumaris in its current form, within the transformative/ destructive/ creative energy of the yagya, is the most natural thing in the world. A group met in Germany this year, to discuss this very thing. Sister Denise also spoke about it recently. We would love to hear your comments on the matter.

Brahma Kumaris - is it a religion?

When you ask a BK if the Brahma Kumaris is a religion, the answer is usually "No". Most BKs identify with it as a spiritual path. The conceptual divide between religion and spirituality is a nebulous one, and the two terms have also taken on different meanings over time.

Consider the word dharma which, commonly translated as 'religion' actually more accurately means the way in which one exists in the world. However, religion in the English vernacular is identified with the ways in which existential meaning and faith in the transcendent become organised and structured as a system of meaningful endeavour in people's lives. In recent years, an increasing number of people have started identifying as 'spiritual' rather than religious, as religions have become political tools and instruments of extreme and sometimes violent ideologies. 

The conventional distinction is that religions are social institutions that involve relations of power, systems of knowledge in the form of doctrines and theologies, and ritual behaviours demonstrated through institutional harbors such as churches, temples and mosques. By contrast, spirituality refers to private, internal processes that are negotiated and narrated by the self, sometimes within or through religion, sometimes despite religion or in its absence.

While religions traditionally require conformity from their believers, spirituality frequently manifests in different forms of experience and expression; although it tends to unfold in a religious context, it embraces diversity. In many cases the basic tenets of a given religion provide meaning to life, as well as the strength to cope with the various experiences of suffering that arise. How much of this relates to an individual’s spiritual strength in the context of a religious framework remains a question.

For BKs, it is often cited as important that the ethereal, the internal and invisible become immediate, obvious, tangible and useful. That it become a lived experience and not just an ideal to aspire to. 

The Brahma Kumaris offers those within its community prescribed ways to experience the spiritual world in the midst of their daily lives. There are four disciplines that frame Brahma Kumaris spiritual practices: gyān (knowledge), yoga (meditation), dharnā (virtuous
inculcation) and seva (service).

1. Knowledge is the understanding of fundamental spiritual truths as understood by BKs, 
2. Meditation is the means by which BKs reflect on those truths and enable their manifestation in different states of consciousness.
3. Virtuous Inculcation is the act of demonstrating, in one’s life, peace, power and virtues as obtained through knowledge and meditation.
4. Service brings together the first three in a way that can bring peace, power and happiness to others.

These four 'disciplines' offer BKs balance between a life of contemplation and a life of self‐directed action. At the same time, BKs as individuals enjoy considerable autonomy, and for this reason, refer to themselves as spiritual rather than religious. Even so, the Brahma Kumaris as a movement is tightly organized and rule bound, and certainly fits with any definition of a religion, with its scriptures, rituals and criteria for membership. 

(Portions of the blog above were drawn from Custodians of Purity)

Should BKs be Vegan?

There is conversation happening now amongst many BKs... should we become vegan? The earliest teachings of the Brahma Kumaris were born from the Vedic tradition and the main textual reference for the community was the Shrimad Bhagwad Gita, the 18th Chapter of the Hindu Epic 'Mahabharata'.

Ahimsa is a core principle in Vedic tradition, and the Brahma Kumaris teach a lifestyle based on non-violence. Below is an email I wrote in May 2012 as part of an email conversation that was taking place among the Brahma Kumaris Environment Initiative. 

Even to have this serious conversation I think is a good thing. And I know that many BKs are becoming vegan. But whether it will ever be supported as an organisational principle remains to be seen. This is part of a deeper organisational cultural stasis.

Email from May 2012: 

Hi everyone,

I would like to support the dairy conversation too. We had an interesting conversation at the UN a few weeks ago. We offered a visiting brahmin a bagel (from a store). She refused, as she doesn't eat any food prepared outside. Yet she wanted milk in her coffee. Luckily we use organic milk but - even when the milk is organic - the reason we get the milk in the first place is because the baby calves - who the milk is for - are taken for slaughter. 

This inspired a conversation among all of us. Our principles are based on the idea of non-violence. On one hand we have strict disciplines about who cooks our food. Even if it is vegan many brahmins won't eat food that is prepared by someone else. Yet, food that contain dairy products that directly support and fund the cycle of animal slaughter are okay and offered to God and eaten. 

The way dairy products were produced in the 1930s Subcontinent was undoubtedly very different than the industrial animal farming we have today. But why do we have the principles that we have? Is it to maintain tradition? Or to live non-violently? I think these are important questions. Presumably Baba gave us our principles so we could learn to live as karmically gently as possible, with as much benevolent impact and as little malevolent impact as possible in our lives. As the world changes, should we change in certain ways to maintain the underlying principles of peace and non-violence?

Transcriptions from 1954 'Second World Religious Congress' (Japan)

"God’s Dear Ones, 

OM……… OM……..OM.

Before I take to the exposition of the views of my Order on topics included in the Agenda, let us all first establish ourselves in perfect silence for a short while. For, originally, we were all-silent. In that state, we experienced supreme peace and bliss. Let us, therefore, all be calm for sometime. I mean, let us become our real selves and thus regain that lost realm of tranquility which is our Godly patrimonial right, for, our Father Almighty, you know, is all-calm."

Above is an extract from the first speech given by Miss Prakashmani and Miss Rattan Mohini in Japan 1954 at the Second World Religious Congress. They would participate in two more through 1954 and 1955. It is fascinating reading and shows a period of the development of BK understanding previously unclear. Their understanding in the 1950s was distinct to their earlier understanding of the 1930s and 1940s as well as not yet being the fully formed body of knowledge that exists today on the post-1969 BK path. 

Apologies for taking a while to get this together and publish the documents. I've finally started transcribing to render it printable as well as searchable (mainly the former). I will post up links to the original documents as well, but for now here is the first of what will be around five or six speeches and messages of the time. The beautiful words of Dadi Prakashmani and Dadi Ratan Mohini (probably authored or at least translated by our wonderful Dada Anand Kishore). 

Enjoy!

Miss Prakashmani speaks

I remember Dadi Prakashmani telling us in the 80s and even in the 90s about the "early days". I remember very clearly sitting on the floor in the history hall while she was preparing to giving us our gift of either a 'rajai' (quilt)/ framed picture of Brahma Baba/ or sari. I always chose the rajai. She was just finishing arranging the gifts around her so she could show us the gifts, when someone asked what it was like in the early days. She put down the rajai, threw her hands in the air and looked up towards the sky. "Wah Baba!" Then she looked down at us and was so engaged. She really spoke to people with full attention and respect. "In those days everything was different," she said. "First, we always sat with a lot of attention in meditation. There was never any leaning against this or that. We had to be awake and alert" She sat upright and at attention, pulling herself away from the back of the  mustard colored vinyl couch. "Not like this," she said, as she crossed her arms and leaned into the corner of the couch, gazing around. The class giggled knowingly. Dadi continued, "There was more love but less knowledge. Baba would tell us anything and we would just do it. No question about anything. Not even for a second." She crossed her legs and leaned into the class. We all leaned forward to listen. "Our understanding has changed a lot. Back then we thought Brahma Baba was God and that everything would finish quickly and we would all go together. Now our understanding has become refined. There is a lot of service still to do. We had to churn the butter. Now everything has been prepared for you. We didn't understand anything." Again she threw her hands up in the air with an expression of great love and abandon, smiling. Then she looked at us deeply and pointed to all of us in turn "Now you understand everything."

Here are some extracts of their understanding in the mid 1950s. 

"Through this Divine Insight on this and several other occasions, God reveals to us many Godly secrets and scenes in advance including His many Godly forms... World God Father Himself with whom we have been maintaining constant communion since the last 17 years through His own Corporeal ordinary human forms in the names of World Almighty Goddess Mother Sri Jagadamba Saraswati and World Almighty God Father Brahma"
- Mr Anand Kishore

"We have visualized through Godly Insight the actual form of the Surpeme Soul, call God. It is very familiar and is commonly worshipped in temples in India and in most other countries. It is a most radiant, oval-shaped ball-like form of unbearable Light, called Jyotirlingum, visualized as Infinite Divine Light. The form is full of life. This is also called Shiva Lingum... His chief trinity forms as Brahma, the Creator, Vishnu, the Sustainer and Narayana, and Shiva the Destroyer, His bifurcated forms of Sri Lakshmi and Sri Narayana, the sovereigns of the ensuing Golden Age and the soul world, the subtle world, called Heaven in this corporeal world." 
- Miss Prakashmani

It is apparent how their understanding refined over time. You can see they fully understand and appreciate the bright and awake living energy of God. The concept of omnipresence has disappeared, however the refined understanding of all souls having the form of points of light is not there yet. They understand the three worlds and the various activities of God, but they interpret the varied activities of God as meaning that God has a variety of forms. Current understanding is that the Supreme Soul has one form, the same as all souls, a point of radiant sentient light.

1950s discoveries!

Two nights ago in the New York Public Library, I sat there until closing, reading the transcripts of the 2nd, 3rd and 4th World Congress of Religions, held in Japan during 1954-55. This is a time period in the development of the Brahma Kumaris that we know little about. The documents shed real light on the development of their understanding and gives us a much more nuanced appreciation of how things refined over time.

 These records (which will be transcribed into editable text and uploaded here along with photos of the original source) reveal the following:

• There is no mention of Shiva (outside the Shiv Shankar reference) and no indication yet of understanding Shiv Baba as God.
• They still use the term "God Brahma" but along with "God Vishnu" and "God Shiv Shankar". God Brahma is the corporeal of Incorporeal God and God Vishnu and God Shiv Shankar are the subtle of Incorporeal God. 
• There is much more focus on the Trinity of God.
• God is omnipotent and omniscient, but no longer omnipresent. However His light and His presence are omnipresent in this corporeal world.
• God resides in the home of souls. This contrasts with the early understanding of Infinite Divine Light (which according to original photos continued through to 1952). They now understand the difference between the One who resides in the region of light, and the region of light itself.
• God is the mover of the Drama. "God is the transcendent power that gets the drama a-going" and "The efficient cause of all the phenomenal universe". Now understanding is that Drama moves everyone, including God (although some may still debate this).
• God has the shape of a Shiva Lingam. No mention yet of Jyoti Lingam (although they may not be a relevant distinction between Shiva Lingam and Jyoti Lingam). Absolutely no mention of Jyoti Bindu (point of light) which is the current understanding. Modern understanding is that all souls, all living beings, including the Supreme Soul, are the form of a tiny point. 
• They still use the Gita as a frame of reference: "The significance of a religion based on one God is great but only if it is corroborated by the Gita"
• They believe the error in the Gita is that it contains the knowledge of Lord Brahma, not Lord Krishna (now the BKs understand it contains the knowledge of one Incorporeal God Shiva). 
• "Brahma is the corporeal of Incorporeal God through the instrumentality of the sisters." There is no mention of Brahma being an instrument of God, or the medium for the Supreme Soul, but rather the incorporeal manifest in the corporeal. There is also a description of the Supreme Soul inhabiting the brain of an old man and using his mouth. This is the first indication we have that they may be starting to understand the existence of two distinct personalities.  Yet understanding is still vague.

More is on the way.

Robes and Regalia

When we see someone in flowing robes, a wild head-dress or wearing some kind of religious regalia, there is a sense that we are seeing someone who is different to us. Their lives are distinguished by their dedication to spiritual practice. Their dress also symbolizes a degree of social non-conformity. Perhaps there are higher rules that they abide by. Are there? Do they have greater ideals? Their robes/ headdress/ regalia may also tell us something about their history. Asian, Chinese, cultish, Indian, monk-like, Christian, Middle-Eastern. Dress, while the most superficial of coverings, indicates many things. It tells a story about the wearer.

White clothes in India have always been a sign of simplicity and purity. They are typically worn during times of fasting and mourning: Widows traditionally wear white saris. Simple, white khadi (cotton) was promoted by Gandhi as the true fabric of India that formed part of the greater social fabric of the Subcontinent. For a woman to wear a white sari symbolizes her respect for tradition, is an act of modesty and grace, and is a sign of her being a "good Indian woman". The feminine form holds great meaning in India. Shakti, the ultimate divine feminine power. The goddesses: Lakshmi, Durga, Santosh, Kali. The responsibility of upholding the sanctity of India, traditionally and historically rests largely with the feminine. And so in society, is held by the woman.

In the Brahma Kumaris, wearing a white sari is a symbol of purity, aligns the wearer with the loves and respected first generation, and with the greater history of virtue and tradition in old India. It is hallmark of being a teacher. After being a practicing Brahma Kumaris for over 15 years, I practiced wearing a sari more frequently in India. As an indication of respect more than anything else. I had to get up ten minutes earlier to wrap myself in 6 meters of cloth, count my pleats, check the length of my tail/ wing, pin through the starched cotton forcefully enough to penetrate multiple layers of starched cotton and gently enough to not stab myself. It was quite a bothersome task. Every morning I would ask myself why I was doing it. But every morning I did it anyway. After a few days of consistent wearing, an Indian brother with a super pleased smile on his face came up to me and said "Oh sister, it is so good! Now you have become FULL Brahma Kumari!" 

In the BK teachings, there is no indication that one should wear any kind of clothing in particular. In today's teachings, it was written:

 "Children, by all means, stay at home with your family. Who says that you have to change clothes etc? Wear whatever you want! You have to come into connection with many. There are no objections to your wearing coloured clothes. You can wear whatever clothes you want; that has nothing to do with it. The Father says: Renounce the consciousness of the body and all bodily relations. You can wear whatever you want. Simply consider yourself to be a soul and remember the Father."

Nevertheless, wearing a white sari is still a meaningful practice for many. And so the tradition continues.

Predictions and Theology

Predictions

There has been some discussion within the Brahma Kumaris about 'predictions' in the teachings and whether a date for a cataclysmic world change was ever explicitly given, implied or even insinuated.

Anthony Strano, one of the most senior teachers in the west, and held in particularly high regard as a someone who practiced the teachings at the deepest level, had this to say about dates mentioned in the BK scripture: 

"Time is contrived by 'man' (sic) to make sense out of the world. Similarly God uses the instruments of human creation to bring meaning to His (sic) teachings. But it's really not about dates. It never has been. It's about whatever you want to do, do it now."

Often, with scriptural texts, a sense of spiritual urgency is measured against world events producing predictions that - frequently - 'fail' to come to pass. This is often the case with Millenarian New Religious Movements as well as older more established religions. This doesn't have to mean that the teachings themselves have failed, but rather it may require some revised thinking around the 'absoluteness' of scriptural text. In this case, it is worth considering hermeneutics, or the language of analysis and interpretation of scripture. Hermeneutics dates back to the Jewish Oral Tradition but since the time of Aristotle (Risser 1997) it has been a method of engaging critically with scriptural text and acknowledging the fluid nature of scriptural interpretation.

“God has not revealed his theology all at once. Rather, God has revealed Brahma Kumaris theology gradually and in response to his assessment of the Brahma Kumaris’ needs and ability to understand. Their theology is not sealed and their canon is not closed. It grows continually as God explains and elaborates on it. Tomorrow, God may personally resolve any contradictions that appear today.”

— Richard Musselwhite, 'Possessing Knowledge: Organisational Boundaries Among the Brahma Kumaris', 2009, Page 8

Theology

Within the Brahma Kumaris theology, some murlis have been revised over the years, to remove predicted dates of 'vinash' or catastrophic world change that have not yet come to pass. See here for an example from 21.01.1969 three days after Brahma Baba passed away. The original and the revised versions are included, with the relevant text outlined in red. More examples of predictive statements in murlis are available below. Note that some have links to original documents, whereas others have yet to be verified. 

As stated in Musselwhite's doctoral dissertation on the Brahma Kumaris, "God’s teachings regarding the end of the Diamond Age have not been entirely consistent. The most senior member I heard speak on the subject suggested that the Diamond Age will last either 100 or 250 years." (Page 5). 

Anthony Strano

Anthony was my first teacher and the one who introduced me to the practice of Raja Yoga meditation at the 'House of Raja Yoga' at Bondi Junction in 1984. He remained a true friend and spiritual brother. Below is a dedication I wrote to him, compiled with hundreds of others in a gift to his birth family.

It was through Anthony that I first heard the spiritual knowledge of Raja Yoga almost thirty years ago. His teachings inspired me to take the first step in what is now a life of deep and abiding spiritual practice. My brother Anthony was one of my closest companions on the path and a constant touchstone in my spiritual development. In the last few years, I truly felt I was in the company of an angel. Completely accessible and present, yet also beyond and light. After being in his company, I always felt renewed hope and infinite possibility through his deep faith and love for God. I also enjoyed easiness and laughter in his company. Just as he made quiet dedicated and constant spiritual effort, he equally had within him a joyful innocence and spontaneity that would lighten my heart and brighten my mind. Brother Anthony served with profound love, balance and dedication. His one and only reference point was the company of God and the spiritual teachings of that Divine One. This was obvious whenever I was in his company and allowed great honesty and comfort in the friendship I was fortunate to share with him. His passing has moved me to deepen my spiritual practice. May his memory be honoured through my life. 

The need for history and research

This morning I was reading a book by David Hulme, the editor of the journal 'Vision', called 'Apostles: First Followers and Their Faith (Vision Media Publishing, 2010)'. The following is an excerpt from the foreword of the book, that made me reflect on some discussions that are currently taking place within the Brahma Kumaris about changes within the organization. Hulmes comments are in italics. My comments follow.

By the first part of the second century, (the early New Testament Church that had grown so quickly in numbers and spiritual strength in the first century), had all but disappeared in the historical record… it was as if a great curtain came down on the Church… When the curtain began to rise again 20 years later, the church that emerged was very different from the body the apostles had nurtured.

As with all religious movements, there is a clear ideal and core body of knowledge established among the founder and first generation. As time goes by, recollections of these often take the form of stories that tell of great virtue and strength against remarkable adversity and hardship. The Brahma Kumaris is no different, no less than the Church, and the story of origin of this curious organization, is compelling. 

Since the passing of Dadi Prakashmani (1922-2007) who was widely considered an exemplar who lead the organization through decades of global expansion with grace, love, courage and humility, things have changed. The change has been acknowledged at all levels of the organization, and various attempts have been made to manage it. The challenge faced by everyone within the organization to some degree is to welcome the expansion while returning to the vision and ideals of practice, taught by the founder. 

An attempt at this was Global Functioning. In 2007, the same year that Dadi Prakashmani passed, Global Functioning was established as an initiative to "review(ing) the needs of the Brahma Kumaris worldwide to assure that, with the expansion of the family and the growing complexity in these times, we have the right kinds of guidance available to BK center coordinators, main instruments (living at or supporting the centers,) and regular students... We want to assure that we have credible processes in place for applying our principles in the accurate running of the global organization in alignment with the laws and human rights conventions of the 21st century world and with our own Divine Constitution and other foundation documents.  We are considering ways in which our guiding principles need to be updated to meet the demands of these changing times and of the expanded family." (Workbook for Moving Our Global Functioning Forward, 2008)

For the last seven years, there have been more committees, boards, groups, teams and levels of administration added than in the entire 75 years before that. Informal conversations among many indicate there is a concern at the increasing departure within the organization from the feeling of belonging, commitment, vision, love and practice of the ‘early days’. This ‘problem’ is not unique of course to the Brahma Kumaris. I return to David Hulme who speaks of the writings within the Christian Church, and whose reflections are relevant to the Brahma Kumaris:

Much of what has been written has come from authors who have filtered their conclusions through the traditions and teachings of a church farther and farther removed from the earliest believers… Few have labored to fully understand the teachings and practice of the first followers in their first-century cultural setting and their deep connection to the Hebrew Scriptures. 

In a similar vein, there seems to be an attempt to modernize the Brahma Kumaris and to adapt and adjust to suit the needs of the world; To become legitimate, more new age, and more eclectically spiritual than spiritually revolutionary. The earliest Brahma Kumaris teachings were steeped in Hindu bhakti culture and broadly contextualized within understandings of the Shrimad Bhagawad Gita. The principles and lifestyle were influenced and effected by Hindu/ Muslim/ Sikh cultures who were each geographically and ideologically significant to the community. Yet, as with all religions, the path is held as an ideal of purity, as beyond influence, as above culture, as greater than tradition.

I believe a time has where we need to explore history and conduct research from within the organization, in a way that is self-inquiring rather that self-affirming, in a way that is self-explorative rather than self-congratulatory. This would be an exceptional act of humility and grace.

Perhaps it is time to offer a fresh perspective on a generation who really did provide timeless teachings. A perspective that acknowledges the heart of the teachings, while understanding that the teachings are profoundly influenced by tradition and exceedingly shaped by culture. A perspective that has the courage to look deeply within.

Adi Dev

Respected Jagdish Chander Hassija (1929-1997) was a senior brother and one of the most prolific and articulate writers of the Brahma Kumaris World Spiritual University. Adi Dev was perhaps his most seminal work in terms of its influence and significance in the lives of many students of the Brahma Kumaris or "BKs". Written in the 1970s in the authors native Hindi and then later translated and printed in English, Adi Dev chronicles the story of the founder and the early community, along with providing the essence of knowledge that is now the foundation of all Brahma Kumaris work worldwide.

Since its printing, Adi Dev has become a story of inspiration for many. The exciting and revolutionary tale of young girls and women against the forces of tradition and patriarchal hierarchy is one that continues to move many. 

In Adi Dev Jagdish artfully weaves together two key elements for the reader: the old social history and the new spiritual knowledge that took almost 30 years to become clear. The dilemma with any historical account, particularly one that is so deeply romantic and mythical in its proportions and sense-making, is its 'accuracy'.

In light of original documents re-discovered in 2007 by a couple of dedicated BKs, it became clear that some of the events, interpretations and even timeline given in Adi Dev was simplified and adjusted to create a much neater theological package, rather than the messy one that more rightly represents how the knowledge developed, and the way events occurred.

I am being intentionally careful with my language as all those who knew Jagdish, including myself, hold him in great esteem. I believe his intention was noble. Jagdish bhai wrote Adi Dev at a particular time and place in history, with a specific focus and intention: The Brahma Kumaris was expanding internationally and a concise historical account was required to provide an unseen global population an overview of BK spiritual philosophy, as well as an account of how it came to be. In the late 1970s, no thought was given to the possibility that - almost forty years later - original documents would show a complex, revolutionary series of narratives interlaced with instances of social rebellion in the context of thickly embedded politics and a convoluted legal system. One thing that is clear and true in Adi Dev is that the spiritual journey of and fierce independence of early members directly threatened thousands of years  of culture, class, tradition and family.

The main pretext of Adi Dev is that the knowledge developed simply and quickly as a result of clear spiritual insights experienced by the founder, Dada Lekhraj (now known as Brahma Baba). This is in contrast to what we now understand: The knowledge came as a series of awakenings with little understanding to accompany them. Spiritual insights were reviewed, and sense-making occurred in light of the Bhagawad Gita, the key spiritual scriptures of that community. Furthermore, the knowledge was co-discovered. Dada would have insights that would then be fleshed out through the young girls' visionary trance experiences in meditation. At times girls would experience something in trance that they would tell Dada about. He would mull it over and try to make sense of it. It was a slow and steady for also convoluted and equivocal process of discovery, marked with a series of “aha” moments and great clarity. Certainly though, the spiritual knowledge was not an overnight discovery which is implied in the pages of Adi Dev. For example, the first spiritual experiences came as early as 1934. Yet, the understanding of the soul and Supreme Soul, and the yogic thought-based mind-heart union of souls with the Supreme Soul, was not understood until almost 30 years later. In Adi Dev it is postulated as being within a few years. 

In the 1980s some of the senior sisters, such as  Dadi Prakashmani (the Administrative Head of the Brahma Kumaris from 1969 until 2007) and Dadi Chandramani would talk about those early days and relate stories that confirm the above. However, somehow those stories somehow became lost in the passage of time: As the community expanded, classes became more general and the Dadis stopped relating such personal experiences of the early days.

Interestingly, it is only after most of the original members had passed that all of this "new understanding" came to light. The documents were discovered in May 2007 by which time Dadi Prakashmani, who could have responded with honesty and clarity as an authority on the history, as a beacon of integrity, was already unwell in hospital. Dadi passed away in August 2007. The documents were brought to the attention of seniors in October. 

Adi Dev is a wonderful book that blends the spiritual knowledge of today, and integrates them with the experiences of yesterday.  Adi Dev is a key text, however it is not an accurate account of what took place. It is an important historical account that tells of the key events, social conflict and deep spiritual experiences of the early members. However much of the knowledge was comprised to tell a somewhat neater and more palatable account that took place.