The Brahma Kumaris World Spiritual University , South ...

© Kamla-Raj 2013 J Sociology Soc Anth, 4(1-2): 117-129 (2013)

The Brahma Kumaris World Spiritual University, South Africa:
“Self Transformation is World Transformation”

Gerelene Jagganath

Department of Anthropology, University of KwaZulu-Natal, South Africa
E-mail: [email protected]

KEYWORDS Brahma Kumaris. Ethnography and Spirituality. New Religious Movement. Gyan. Yoga. Dharna. Seva

ABSTRACT The Brahma Kumaris World Spiritual University (BKWSU), a relatively new global spiritual movement, was
founded in India by Dada Lekhraj or Brahma Baba and arose from a Hindu cultural base known as Om Mandli in the 1930s
before becoming known as BKWSU in the 1960s. It emerged as a spiritual force in South Africa in the 1980s. Themovement
is becoming more significant in a post-apartheid South Africa, where its non-dogmatic, non-ritualistic embracing of non-
cultural and non-religious beliefs appeals to a society that has had to endure generations of racial, religious and class
distinction.The movement’s strong focus on the spiritual empowerment of women through an understanding of the soul and its
connection to God, appeals to South African women who appreciate a spiritual approach which is non-sectarian and non-
doctrinaire in nature. This article traces the history and the role of the Brahma Kumaris movement and its contribution to South
African society.

INTRODUCTION cal implications of studying a spiritual organi-
sation with an insider’s knowledge goes beyond
The Brahma Kumaris World Spiritual Uni- any formal training. Bowie (2003: 49) in her
versity (BKWSU) is a young spiritual movement study of the religious culture of the Focolare
in South Africa. Little is known about the es- Movement, an ecclesial sect within the Roman
sential tenets, teachings and workings of this Catholic Church, elaborates on the dilemma of
unique group of people. This article comprises being an insider in this context:
two parts. Part One begins with the movement’s
origins in India and briefly examines the basic As anthropologists, we are interested in what
principles of Brahma Kumaris (BK) practises people say about the truth, the way people think
(gyan, yoga, dharna and service), which em- the world works, their understanding of the
brace significant aspects of BK teachings and mysteries of God or gods, and their actual
philosophy such as the soul, time and karma. behaviour…This very neutrality makes it hard
Part Two traces the beginnings of the BKWSU to communicate or even appreciate the flavour
in South Africa, the services it offers to the South of a given religion and the inner experiences
African public, its members and the internal and motivations of its followers…the facts that
workings of the organisation itself. make religion come alive for individuals are the
least amenable to external scrutiny.
The ‘Insider’ and Spiritual Ethnography
As an insider, the tendency to lean towards a
Writing from the perspective of both an an- range of intellectual stances ranging from criti-
thropologist and member (student) of the BK cal detachment to neutrality, to showing an af-
movement raises key issues concerning reflex- finity or empathy towards the spiritual path,
ivity and spirituality. Having been an informal presents the challenge of negotiating the essence
member and student of the BKs since 2006, at- of the spiritual organisation and its principles
tending classes, courses and workshops as well on the one hand, and inviting academic suspi-
as participating in some activities, my personal cion of religious bias, on the other.
involvement raises the insider argument (the
primary sources of information and key infor- Relating fieldwork experiences and spiritual
mants emanating from Global Peace House, experience within this context in an intellectu-
where I am a member) and writing about spiri- ally neutral or dispassionate manner problem-
tuality for an academic audience. Insider dis- atizes the use of such data by compromising the
course as fieldwork experience is nothing new treatment of the organisation’s objectives and
in ethnography but the methodological and ethi- respect for its members. In this instance, the key
gatekeepers and informants were all members
of the same group to whom the researcher had
been exposed in her own spiritual journey. Much

118 GERELENE JAGGANATH

of this article is also based on informal conver- had gradually become an ordinary human be-
sations, ad hoc commentaries and intense dis- ing). He gained the inspiration that he, amongst
cussions during classes at the same site. The others, had the capacity to become a human in-
ethnographic experience of researching and strument for the creation of the new world –
writing about religion and spirituality to which this planted the seeds for what was to become
the anthropologist is affiliated is a challenging the Prajapita Brahmakumari Ishwariya Vishwa
negotiation of “the subjective world of spiritu- Vidyalaya, now known as the Brahma Kumaris
ality and the objective world of culture and so- World Spiritual University.
cial structure” (Bowie 2003: 54), where the self
is integral to the analysis and dissemination of Leaving his business, discarding social and
such knowledge. In mediating spiritual knowl- religious traditions, Dada surrendered to God’s
edge for an academic audience the anthropolo- work. Incorporeal Shiva gave him the name
gist bears the responsibility of accurately repre- ‘Prajapita Brahma”, Father of Humanity.
senting the religious experience and its varied Through him God imparted the knowledge that
nuances without compromising the integrity of would give divine rebirth to all people…One of
the spiritual movement and the relationships God’s teachings stated that through the moral
therein.This article represents an attempt to upliftment of the woman the world would auto-
maintain a balance between personal experi- matically gain upliftment. So the spiritual role
ences, my interpretation of spiritual knowledge of the woman as teacher and guide was prac-
and an anthro-pologist’s perspective. tised from the very beginning. Brahma Baba
formed a trust of 8 women and surrendered his
PART ONE entire property to this committee that it might
be used for the spiritual service of uplifting
The Brahma Kumaris World humanity…The strict rules of conduct, deep
Spiritual University (BKWSU) philosophical teachings and mystical mission
set forth by Baba have been carefully maintained
The Beginnings by successors and present day leaders, faithfully
preserving the magic and power of Baba’s di-
The BKWSU was founded in India by rect experience of God (Hinduism Today 1995:
Lekhraj Kripalani1 or Brahma Baba and arose 7)
from a Hindu cultural base known as Om Mandli
in the 1930s before becoming known as BKWSU Brahma Baba considered himself an ordinary
in the 1960s. At the age of 60, Dada Lekhraj soul and an instrument of Shiv Baba (God, the
had a series of striking visions (sakshatkars), Supreme Soul) and never depicted himself as a
some of which were disturbing and some ec- guru. He led by example and put into practice
static. One of the first visions included the es- the spiritual knowledge imparted in his com-
tablishment of a perfect, ideal paradise and the munion with the Supreme Soul, always refer-
creation of a new Golden Age (Satyug). He saw ring in his teaching to a direct communication
a strange light emanating from a vast and be- with the source.”Brahma Baba encouraged
nevolent power and a new world where stars women to understand and explore their poten-
descended to become princesses and princes. A tial and inspired them with the vision of the
mighty being he said, was instructing him ‘to valuable contribution women can make as spiri-
make a world such as this’ (Babb 1984: 402, tual leaders. He found that women have the se-
translations taken from Jagdish, Ek Adbhut renity and gentleness to understand and accept
Jivan-Kahani). spiritual ideas easily…so by putting women for-
ward, he sought to create a situation of equality
This vision was followed by a contrasting one and mutual respect and regard between men and
of the destruction and suffering of the world. women and all relationships regardless of gen-
He experienced prophetic visions of Vishnu and der” (Naraine 1998: 3).
Shiva (who was experienced as a formless be-
ing of light), the feeling of being bodiless and Kranenburg (1999) refers to the Brahma
being bathed in light during intense meditation, Kumaris as a neo-Hindu sect and Wallis (2002)
and received the message that he was the rein- links the movement to a New Age religion.
carnated form of the original Krishna soul (that Wallis positions the Brahma Kumaris as a re-
flexive, neo Hindu tradition between “detradi-
tionalisation and retraditionalisation because in

SELF TRANSFORMATION IS WORLD TRANSFORMATION 119

the process of constructing the ‘new’ and re- vate internal processes that are negotiated and
jecting the old, elements are taken from the an- narrated by the self, sometimes within or
cient material handed over by older traditions, through religion, sometimes despite religion or
and these strands of old traditions and in the in its absence.”Generally, religions uphold con-
applications of these we may recognise many of formity and traditional practises while spiritu-
the characteristics of this ‘new thinking’” (van ality embraces a diversity of more universal yet
der Velde 2003: 2). The detraditionalisation he personal expressions and experiences.
alludes to is in Lekhraj’s awareness of the plight
of women within traditional Indian society and Brahma Kumari Disciplines and Practises
the Vallabhite community of which his family
were devotees, his experiences of which height- To achieve the aim of living as spiritual be-
ened his sensitivity to improving their social ings in the daily material (human) reality,
status and spiritual empowerment: “Make the Brahma Kumaris adhere to four disciplines:
women move forward in such a way that every- gyan (knowledge), yoga (meditation), dharna
one sees the power of women and that the sus- (virtuous inculcation) and seva (service). It is
tenance from women is so elevated” (Brahma through the spiritual practise of soul conscious-
Baba 15/11/2009: 3). Babb (1984: 415) adds that ness, that a spiritual union with God, the Su-
while this unusual sect of women leaders causes preme Soul, Shiv Baba is ultimately attained.
discomfort and awe in patriarchal society, the Each of these four disciplines or subjects and
movement itself exemplifies “the richness of some of the related practises need to be exam-
Hindu tradition where elements of religious cul- ined to understand and appreciate the basic te-
ture can be reordered to serve goals ostensibly nets of Brahma Kumari life choices: “BK phi-
quite remote from tradition”. losophy comprises understandings of the self,
God, Time, rebirth, karma, the world and so-
Retraditionalisation and new age thinking is cial behaviour” (Ramsay and Smith 2008: 4).
emphasised in the spiritual rebirth of members
of the Brahma Kumaris who “should undergo Gyan (Knowledge)
death in life2, they should die towards the outer
world…Hindu mythology was reinterpreted by Brahma Kumaris believe that following
Lekhraj in order to lay a foundation for his teach- Godly knowledge and directions (shrimat) and
ings and to connect these to greater Hinduism, not the dictates of one’s own intellect (manmat)
an ancient tradition often built upon by Indian is essential for the upliftment and spiritual
teachers and founders of new religious groups” progress of those who choose this path. This
(van der Velde 3).The Brahma Kumaris how- knowledge is transmitted in the form of the murli
ever, consider themselves distinct from Hindu- (flute of knowledge) or messages delivered by
ism and position themselves as a new religious Brahma Baba during his life (sakarmurli) as well
movement (NRM) which provides its members as the murlis transmitted via a trance messen-
with structured yet practical mechanisms for ger every year (murli season) by Brahma Baba
experiencing the spiritual world in their daily from the Subtle Region (avyaktmurli) since his
lives.In its title and categorisation as BKWSU, demise in 1969.Gyan, through the practise of
it becomes necessary to examine the terms ‘re- soul consciousness (considering oneself to be a
ligion’ and ‘spirituality’ both of which are en- soul and not a physical body), bis how the soul
compassed in the defining characteristics of the regains its self- respect and how one obtains self-
movement. Zwissler (2007: 51) states that “‘re- mastery of one’s thoughts, words and actions:
ligion’ is associated with institution and soci- “Gyan means knowledge. The practical form of
etal pressure, whereas ‘spirituality’ relates to knowledge is said to be: Knowledge is light,
personal experience, privacy and individuality”. knowledge is might. To be an embodiment of
Ramsay et al. (2010: 90) further elaborate that knowledge means that whatever actions you
“religions are social institutions that involve perform will be filled with light and might. They
relations of power, systems of knowledge in the will be accurate. This is known as being an
form of doctrines and theologies and ritual embodiment of knowledge. Do not become one
behaviours demonstrated through institutional who just speaks knowledge but be an embodi-
harbours such as churches, temples and ment of knowledge” (Bapdada 30/01/2010: 3).
mosques. By contrast, spirituality refers to pri-

120 GERELENE JAGGANATH

Three subtle yet deep spiritual aspects are we draw upon, often subconsciously, as our
dominant in gyan and BK philosophy: the soul, source of thoughts and actions in the present
time and karma. These aspects are consistently (www.bkwsu.org/thesoul.htm).
studied and ‘churned’ or contemplated by stu-
dents and teachers (during murli and medita- BK philosophy maintains that the soul is an
tion classes) and form pervasive themes in all eternal form of energy that takes on the cost-
the murlis and BK literature. ume(s) of the physical body as it progresses
through a cycle of 84 births. During this pro-
The Soul cess human beings have forgotten their true
nature as spiritual beings. The essence of BK
At the core of BK knowledge is the distinc- philosophy is to teach those who are confused
tion between the body and the soul. Every liv- or have forgotten, their true identities: “Accord-
ing being is inhabited by a soul and the physi- ing to the Brahma Kumaris we are souls (atmas)
cal body is considered a vehicle (chariot) of the and our confusion takes the form of false iden-
soul: “The question of ‘who am I?’ is the first tification with the bodies we happen to inhabit”
and most basic step of travelling the spiritual (Babb 1984: 405). Brahma Baba is also a soul:
path for BKs” (Ramsay et al. 2010: 94).The “Just as the soul is a point, Baba is also a point
soul is considered the primary source of con- but in that Point of Light is the whole Ocean of
scious energy without which the body ceases to Knowledge” (DadiJanki 16.09.2010: 3). Each
function and exist. A soul is an eternal life source soul is unique, pure and equal to every other
which has no physical features (a tiny point of soul. The soul is the blueprint of our original
radiant, formless light) or social identity as we eternal religion of truth and peace.
know it (age, race, class, gender) but has re-
corded in it an inherent knowledge of peace and Time
love – our original, intrinsic qualities. The soul
is referred to and depicted in BK literature and The history of the world according to the BKs
imagery as an infinitesimal point of light seated consists of a cycle of 5,000 years within which,
in the centre of the forehead and is referred to four ages or yugas (Golden, Silver, Copper and
as the ‘third eye’.The soul’s function of creat- Iron) of 1,250 years occur. The Confluence Age
ing thought, ideas as well as decision-making (Sangamyug) of approximately 100 years is the
are aspects of consciousness which differenti- transition period between the Iron Age and the
ate the knowledge of the soul from science which Golden Age (Satyug). Each cycle is a replica of
states that the brain creates thought, as well as the others and begins in absolute perfection (a
other Hindu texts which also speak of the life pure and abundant world with no sorrow) and
force. ends in complete degradation (a world of vio-
lence, lust and misery) thereby signalling an-
Every soul has three separate faculties which other new cycle. Souls may enter this world at
are inherent in all human beings: the mind, the any point, a destiny to which their own spiri-
intellect and the personality. With the power of tual realisation and purification is related. We
the mind, one imagines, thinks and forms ideas. are presently in the final age of depravity and
The thought process is the basis of all emotions, impurity, in an era in which the world will be
desires and sensations. Thoughts are processed destroyed and all souls will return to the Su-
and interpreted by the intellect. This is the fac- preme Abode to await the renewal of the cycle.
ulty which understands, the single most crucial The present Confluence age is marked by an
ability of the soul. The intellect also reasons, upheaval of nature and souls, as an old world
memorises, discriminates and makes decisions. gives way to a new world order, it is charact-
The brain is the soul’s control panel, it provides erised by natural calamity and man-made ca-
the facilities for the soul’s expression. Any ac- tastrophe.
tion once performed leaves an impression on
the soul. Habits, temperaments and tendencies Just prior to the close of kaliyug, however,
are all embedded in the soul (as images, feel- the supreme soul (Shiv Baba) favours humanity
ings, sounds, trains of thought etc.) as a result with a remarkable act of grace. At this point,
of every action performed. These stored impres- when human beings languish in the deepest
sions formed in the past are a reservoir which alienation from their true nature as souls, the
supreme soul makes available special knowledge

SELF TRANSFORMATION IS WORLD TRANSFORMATION 121

(gyan) of the true human situation to those few The results of these actions occur in the short
of special worthiness who are prepared to listen and long term, may emanate from previous ac-
(through the medium of Brahma Baba and the tions of a distant past or another life time and
human trance messenger)…Members of the impact the body, mind, relationships, circum-
Brahma Kumari movement enter this fifth era stances and opportunities in beneficial or nega-
with the expectation that they will become fit to tive ways: “God, Shiv Baba through Brahma
be reborn in the paradisiacal phase of the next Baba, provides us with detailed descriptions of
world cycle. By preparing his followers Lekhraj the laws and accounts of karma and each BK
(Brahma Baba) in effect creates the new world, individually interprets this according to their
thereby fulfilling the instructions he received capacity and understanding. The more an indi-
from the supreme soul in his visions (Babb 1984: vidual BK is spiritually powerful, clear, pure
407). and with understanding of the gyan, the greater
their ability to manage, accept and effectively
The Confluence age is considered a precious interpret the laws of karma and calculate the
and unique time in the BK cosmology, because accounts of karma” (BKDclasses.net/2011/12/
it is the only period in which God shares his 26/the philosophy of karma).
divine knowledge with us and is a companion
in our journey – it is a pilgrimage of Remem- Through knowledge (by following shrimat),
brance. The Golden Age is perfect, pure and remembrance of Baba and the practise of Raja
blissful and God has no role in it nor is there Yoga meditation, God or Shiv Baba who is be-
the awareness of God as we have at present. yond the influence of the karmic cycle, provides
Souls of the Confluence age have the knowl- the soul with a means to counteract the bond-
edge of the three aspects of time – the begin- ages of karma and those who make the effort
ning, the middle and the end (trikaldarshi) – may incur the blessing of entering the new cycle
knowledge that is only accessible to souls in this in the Golden Age.
auspicious period.
Yoga – Meditation
Karma
The raja yoga meditation practised by BKs,
The law of Karma is complex and can be is at the heart of establishing a loving connec-
interpreted in different ways and at different tion and relationship with the Supreme Soul: It
levels of consciousness. Essentially, each soul “is a twofold act of remembering God and be-
is said to exist within a cycle of cause and effect ing in a state of self-awareness or ‘soul con-
where “every action causes an equal and oppo- sciousness’, remembering one’s eternal form as
site reaction”. “Each action is a seed planted a point of light. This contrasts with the general
which comes to fruition according to time. Ev- ‘body consciousness’ that BK’s consider to be
ery second we perform an action. We are en- the way of the world…all other practises such
couraged to be very aware of and monitor the as daily classes, vegetarianism and celibacy3 are
quality of each thought, word and act as they ‘spiritual technologies’ designed to promote this
emerge through us” (BKDclasses.net/2011/12/ state of transcendent union” (Ramsay et al.
26/the philosophy of karma). 2010: 94).

The BK philosophy of karma relates to the Meditation is the art of stilling the mind and
quality of thoughts, words and deeds and where restoring one’s true state of being, which is lov-
they occur on the continuum between pure and ing and peaceful yet vibrant and dynamic. This
impure. The quality of these actions depends benefits the body and thought processes in posi-
on whether they are performed in soul conscious- tive ways with far reaching physical and psy-
ness or body consciousness. “Notions of karma chological benefits: “The simplest definition of
and rebirth are fundamental to BK philosophy meditation is the cultivation of self awareness…
when actions are performed on the basis of high as yourself awareness expands through the prac-
consciousness or good intent (soul conscious- tise of meditation you will gradually learn to
ness), they bring the same in return as opposed lessen your dependence on external ‘things’ for
to selfish intent (body consciousness) which cre- your feelings and begin to generate your own…
ates karmic debt and suffering” (Ramsay et al. when you allow your true nature (which is clear,
2010: 99). light, loving, peaceful and content) to inform
and shape your thoughts, feelings and actions,

122 GERELENE JAGGANATH

even in the most challenging situations, then tience, tolerance, humility, happiness, content-
both the processes and outcomes of day-to-day ment, determination, truthfulness, wisdom, etc)
life become very different” (Mike George 2010: through meditation and churning during murli
2). classes re-establishes the best qualities inherent
in every being and offers a new approach to
Raja yoga meditation is performed with the improving the quality of the relationships one
student, teacher or yogi sitting with their eyes has.BKs uphold that virtues are the natural
open, generally with their gaze resting on the power of good within each of us and they are
point of light image of a framed Shiv Baba (im- our reality: “A sensible soul has that quality of
age of a radiant red orb with a light in the cen- dharna that enables the soul to draw power –
tre) found in all BK centres. By keeping the eyes not just for the self but enables others to also
open, one is encouraged to stabilise the mind take power” (Dadi Janki 10/12/2009: 3). Morn-
despite the external environment and it also fa- ing classes and daily murli classes involving the
cilitates the practice of drishti (vision) where reading, study and discussion of the murli are a
souls exchange pure love and blessings through form of everyday spiritual sustenance for BKs.
the eyes while in a state of soul consciousness Meditation and receiving drishti are also sig-
and remembrance of God. Drishti is considered nificant practises of dharna. The combination
a powerful current (sakash) transmitting good of studying the murli, meditating on virtues and
wishes and positive vibrations. The aim of the receiving sakash among soul conscious beings
study and practise of Raja yoga is to become (BKs) creates a powerful connection with God:
karmateet, meaning, free from or beyond the “God works as a moderator, bringing strong
effects of karma.This protects the soul from its experiences of love and belonging, morphing
old nature (worldly, old habits) as well as the this tension (of negative reactions such as an-
influences of others. For BKs, “Raja yoga con- ger, jealousy or fear) into a welcome process of
firms their attainment of power-producing pu- change, enabling internal change to take place
rity, since only the truly pure can engage in the more easily than if we were alone” (Ramsay et
technique with full success, as it guarantees their al. 2010: 95). The main content of the murli is
soteriological destiny, since the pure can be con- followed by ‘essence for dharna’ where adher-
fident of a place in satyug, the first age of the ents are advised how to make the teachings ben-
universal cycle…it is a way of knowing that you eficial in practical ways: “In your dharna too,
are not who you seem to be: you are not a physi- all virtues should automatically be visible in
cal and social being, bound to the world and the every action” (Brahma Baba 02/04/2008: 2).
institutions of the world, but a soul. Knowing Each murli has guidance and directives relat-
this, one becomes a witness (sakshi) to the ma- ing to gyan, yoga, dharna and seva.
terial self, released from the bondage of this
world and fit to live in a world of the free” (Babb Seva (Service)
1984: 411). Raja yoga is referred to as a ‘kingly’
(raja) form of yoga and a BK is someone who Brahma Kumaris advance into the future as
abides by the philosophy and principles of Raja pure and humble instruments of God. As peace
Yoga, a self sovereign and master of the self. messengers they prepare the way for a new spiri-
Raja yoga is the mechanism by which BKs stay tual age. There are three primary forms of ser-
in remembrance of the Father (Shiv Baba) to vice: physical service, service of the yagya (the
whom they belong and by being worthy, claim Brahmin family of Brahma Kumaris and
an inheritance of the world to come. Brahma Kumars) and service of the mind (mansaseva).
Baba’s role is that of the Father of Humanity The BKWSU is known to perform service in
and the divine medium of the Supreme the form of free courses, classes and lectures
Soul.Brahma Baba continues to play his part in inspired by the vision of creating a world where
this drama by purifying souls from his present people live peacefully and in harmony with one
abode in the Subtle region, until the change of another, the natural environment and the ele-
cycle. ments. Teachers and students often visit pris-
ons, hospitals, non-governmental organisations
Dharna (Virtuous Inculcation) (NGOs) and schools to provide guidance to a
diverse audience of all religions, ages, races and
The BKWSU is primarily a teaching organi-
sation. The teaching and learning of virtues (pa-

SELF TRANSFORMATION IS WORLD TRANSFORMATION 123

backgrounds. To uplift the spiritual ethos of dependence on many levels – thereby referring
humanity, BKWSU offers a range of educational to the spiritual more than the religious in their
programmes for children, health practitioners definition. However, “the Brahma Kumaris is
and the corporate environment in which the rec- tightly organized and rule bound and certainly
ognition of the intrinsic goodness of all human fits with any definition of a religion, with its
beings is part of the process of facilitating self scriptures, rituals and criteria for membership”
awareness and self empowerment. (Ramsay et al. 2010: 91).

“Service means that people should know who PART TWO
God is and what He does, and understanding it,
they should see what they need to do…service The Brahma Kumaris World Spiritual
is to walk along, taking hold of someone’s hand University (BKWSU) in South Africa
who may be faltering in life and giving them
the stick of gyan and yoga. To give the donation While there is abundant literature on the his-
of good vibrations is also to do the highest ser- tory of the Brahma Kumaris in India, the South
vice” (DadiJanki 10/01/2012: 11). BKs also African history of the Brahma Kumaris has been
understand that specific to the confluence age challenging to research because of the scarcity
(the present time), more attention is required of written documentation.Oral histories emerged
towards self-effort (self transformation and soul from conversations with residents and teachers
consciousness is service towards the self), ser- of the local Brahma Kumaris University head-
vice in the form of support to BKs in the spiri- quarters in Durban, Global Peace House. Cit-
tual family (yagya) and mansaseva, or service ing histories related to them by more senior
through the mind as a form of practical yet in- members, five such interviews provided valu-
visible community service on a global level: able insight into the growth of the movement in
“We have found the Unlimited Father, we have South Africa since the 1980s and it is these ver-
a study that helps to keep our mind in the un- sions, together with my own experiences, that
limited and the service we do is unlimited. If inform this article.
we get trapped in limited service, we are not
serving – we will be compelled to do what the Three key figures feature prominently in the
mind wants and not be free for God to use us. early inception of the movement namely, Brother
Mansa seva is about being powerful and dy- Seelan, Sister Grace and Brother Jay Pema, who
namic – and getting up and doing whatever made significant choices in establishing the
needs to be done” (DadiJanki 30/04/2011: 1). foundation of what was to become the Brahma
It is the practise of sendingvibrations of pure Kumaris (BK) movement in South Africa. None
blessings and good wishes to souls (as well as of these founders were connected or related in
the elements) all over the world with the peace- any way but found themselves drawn to the
ful, elevated and unlimited attitude of being unique knowledge they experienced on encoun-
Baba’s instrument for service: “We give others tering the Raja Yoga philosophy of the BKs,
support without making them dependent on us. which other bodies of knowledge did not inspire.
As instruments we give others support so that Other members who laid the foundation for fu-
they become soul conscious. Remembrance at ture BK teaching and service were detailed in a
Amrit Vela (the hour of nectar, between 4 and joint collaboration with several centre residents
5am everyday) is also service. The atmosphere who shared the following information:
becomes powerful. The whole world will receive
those vibrations” (DadiJanki 17/01/2012: 1). In the very early 1980s, Sister Nola, a white
Service, according to the BKs is valuable, but South African from Cape Town and Sister
limited in its worldly, physical manifestation to Maria, a Jewish medical doctor from Cape
the few souls who benefit, but mensaseva is un- Town,spent an extended period of time in the
limited and more effective in its yogic, vibra- UK… they individually made contact with the
tional form in reaching out to souls across the BKs in London, and began the practice of Raj
world. Yoga meditation. Both sisters… made plans to
return to South Africa (SA) to start Brahma
The disciplines of gyan, yoga, dharna and Kumaris service in SA. They occupied a flat in
seva allow BKs to live a life of introspection Yeoville in1981 and began advertising medita-
and self-oriented action while experiencing in- tion sessions. Brother Jay Pema, a young

124 GERELENE JAGGANATH

Gujerati businessman, was one of the first stu- were introduced to the philosophy and practice
dents to begin attending classes. He is currently of Raja Yoga meditation. Shanti Jevan began
the Chairperson of the South African Executive attending with her four daughters [who] became
Board of the Brahma Kumaris. In the latter part part of the team of instrument servers for the
of that year, Brother Seelan, from Durban … BKs. Sister Aroona (eldest) and Sister Kalpana
was attracted to an article, written by Liz Hodg- (youngest) now manage BK service in Pretoria.
kinson of London, that the sistersplaced in the Sister Usha Jevan, the third daughter, is cur-
Sunday newspaper, and he followed up by con- rently anExecutive Director of the Brahma
tacting them. They began posting him the les- Kumaris SA Board and regional co-ordinator
sons from the correspondence course in Raja of BK services in KZN. Sister Dipty came into
Yoga Meditation, via post. BrotherSeelan made contact with the four daughters who attended
a trip to Johannesburg in Easter the following her mother’s vernacular lessons in Lenasia and
year, to meet with the sisters and Brother Jay was also introduced to the BKs. She is cur-
Pema… In June/July of that year, Brother Seelan rently part of the team that manages services in
was informed that Sister Jayanti, the director of Johannesburg.
BK services in UK/Europe was visiting Harare
and planning to visit SA. Brother Seelan hosted Brother Paul and Peter also did a road trip
Sister Jayanti in his residence in Redhill, down to Durban, via Newcastle, Ladysmith and
Durban. He arranged for various lectures and Danhauser, offering presentations along the way.
seminars in public venues and institutions in These efforts saw the birth of small Gita Pat-
the city. Thereafter, Brother Seelan was given shalas in all of the aforementioned towns. …the
the responsibility of continuing with advertis- brothers were hosted by Mr Daddy Moodliar of
ing and teaching of Raja Yoga meditation in Isipingo. They made contact with Sister
Durban. … He went on to offer the course in Bhoemie, who set up a Gita Patshala in her home
outside venues but his home in Redhill became in Isipingo and her friend Sister Veliamma, who
the first Gita Patshala (a place of learning or set up a Gita Patshala in her home in Bayview
school) in Durban. Chatsworth.

Sister Grace Grimsel, an educator from the Shortly after the arrival of the UK brothers,
Eastern Cape, took a three-month sabbatical two BK sisters from Nairobi … Sister Jyotsna
from work in 1983. … She wrote to Mother and Sister Hansa, arrived in Lenasia and even-
Teresa, offering to do voluntary work with her. tually also visited Durban. In October 1985, they
Mother Teresa however, recommended that she offered a seminar in a town hall in Tongaat. This
do voluntary work in their satellite projects in seminar was attended by many prominent mem-
London and other parts of the UK. Sister Grace bers of the family, including local school prin-
… happened to visit a Raja Yoga centre where cipals and priests. Of the group that attended,
she came into contact with the BKs.… She was Mr BJ Maharaj, Mr Jayson Rambally and Mr
introduced to Sudesh Didi, and was given per- Balay, all made the decision to forsake their
mission to receive murlis via post to sustain former ardent practice of Hindu devotion and
herself in South Africa. Sister Grace was also engage in the study of Raja Yoga meditation. A
provided with the contact details of Sister Nola meditation centre was set up in Tongaat and
and Brother Seelan. Upon her return to SA, con- service in Durban expanded in the north coast.
tact was made and the group connected every Brother Mannie…began service in Verulam.
so often via telephone and occasional visits. Brother Aniruth… set up a Gita Patshala (GP)
in Riverdene, Newlands West in 1990. Brother
In 1985, DadiJanki, who was the adminis- Ashwin … established a GP in Kharwastan in
trator of services outside of India, and based in the early ’90s.
London at the time, recommended that a young
meditation teacher, Brother Paul Desmond (24) Also in the mid ’80s, the Nairobi sisters…
come to South Africa to assist in the expansion were hosted by Sister Grace in Port Elizabeth
of BK services. He was accompanied by Brother and offered courses and programmes there. They
Peter Newman. They arrived in Johannesburg also visited Grahams town, East London and
and followed through on referrals to a few Cape Town and stayed in the homes of vegetar-
Gujarati families in places such as Brits and ian Hindu families. … Significant future Raja
Lenasia. This was a time when many families Yoga teachers emanated from their tour, includ-
ing Sister Brigita, who currently manages the

SELF TRANSFORMATION IS WORLD TRANSFORMATION 125

BK centre in Gleningdale, Port Elizabeth and London (coordinating Western Europe, South
Sister Zosha (now deceased). Africa, the Middle East), the US (America and
Caribbean Islands), Russia (Eastern Europe) and
Sister Pratiba, came to Durban in the late Australia (Australia and Asia). The National
1980s to study computer science at Natal Uni- Coordinating Offices are located in all coun-
versity. As a cousin of the Jevan family, she was tries where the activities of the BKWSU are
introduced to the BKs via her aunt and cousins carried out and are officially registered bodies…
in 1985. She set up a meditation teaching place BKWSU is an international non-governmental
in the flat she was living in, in St Georges Street, organization that holds general consultative sta-
Durban. tus with the Economic and Social Council
(ECOSOC) of the UN and consultative status
As service began expanding considerably, with UNICEF (United Nations Children’s
plans were made for all satellite branches to meet Fund). As a global organization, akin to a mul-
weekly on a Sunday in various places in Durban, tinational corporation in terms of its global
initially in school rooms or halls. In the early sweep, membership size, property holding and
1990s, a meditation centre, run by the organi- budget size, BKWSU is distinguished by its
sation and not donated by a family (not a GP) practice of spiritual principles in management,
but a centre, was set up in rented houses and leading to, comparatively low levels of conflict
run by dedicated BK sisters, who emerged from and organizational malaise in an institution of
initial service done in SA. …In 1993, land in this size and cross cultural complexity (Ramsay
Effingham Heights, was donated by Brother BJ’s and Smith 2008: 3-5).
father…This property was developed with the
support of the Brahma Kumaris constituency Its most striking feature is its predominantly
and various philanthropists… female leadership. Following the death of Dada
Lekhraj in 1969, two Dadis (elder sisters or older
… in Johannesburg,… a centre was set up in maternal figures), Dadi Prakashmani and Didi
the home of Barbar Bhai and Lakshmi Bhen, (sister) Manmohini of the original Om Mandli
and later progressed to a flat in Yeoville. … group were appointed the administrative heads
Service in Johannesburg was done from rented of the organisation. After Didi Manmohini’s
homes in Observatory and Lenasia. Today, both demise in 1982, the leadership naturally evolved
…are owned by the BKs. In the early 1990s to include Dadi Janki and Dadi Gulzar. The three
service also expanded to Soweto. A property in Dadis shared between them the responsibility
Soweto is also currently owned by the BKs. (together with other seniors) of leading the en-
tire organisation, overseeing the Indian subcon-
Early lectures attended by these stalwarts tinent and the international regions. The three
focussed on the spiritual significance of custom- Dadis formed the backbone of the organisation,
ary practices giving universality to religious ritu- providing spiritual support to BKs and guid-
als and traditions.Observatory, in Johannesburg ance in the service activities of BKWSU. These
is today the National Headquarters. Belinda role models established a solid leadership style
Bhen is the National Co-Ordinator for BKWSU, based on accessibility to all despite rank. Lead-
South Africa. Today BKWSU owns properties ership continues to be sustained through ex-
in Durban (Effingham, Phoenix and Verulam), ample, with humility and nurturance characteri-
Johannesburg (Observatory, Lenasia and sing the basis of relationships within the yagya.
Soweto), Cape Town (Claremont) and Port Guru-dom, disciple-ship and objects of rever-
Elizabeth (Malabar). ence are rejected and there is no conflict in de-
cision making or in acceptance of and support
Organisational Structure and Culture for the choice of leaders. A cultural ethos of spiri-
tual solidarity and routine daily practices (morn-
The organisational structure and culture of ing classes, meditation, vegetarianism and celi-
BKWSU in South Africa and globally is excep- bacy) permeates and encompasses the national
tional in its operational ethic and hierarchy. and regional organisations, synchronising a
group cohesion that is standardised across the
Global Organisational Culture globe. This is further reinforced by the constant
mobility of Brahma Kumaris and Kumars be-
The BKWSU headquarters in Mount Abu,
Rajasthan, India, were established in 1952.
There are Regional Coordinating Offices in

126 GERELENE JAGGANATH

tween local and international centres and an Durban (Global Peace House) the centre attracts
annual pilgrimage to Mount Abu for a period of an ethnically diverse group of visitors. While
intensive spiritual enrichment, which includes membership continues to be predominantly In-
mass gatherings with the Supreme Soul via the dian, the number of people from other ethnic
medium of a trance messenger. groups is also increasing. In KwaZulu-Natal
(KZN), BK membership is 60 percent female
Local Membership and and 40 percent male. KZN has the largest num-
Organisational Culture ber of Brothers in South Africa and Africa. BK
membership is composed of centre residents
An interview with a resident teacher and (renunciates) and non-residents (renunciates
youth co-ordinator at Global Peace House who and students). A significant number of centre
has been a Brahma Kumari for almost 17 years residents are unmarried women who are pro-
yielded details relating to the development of fessionals (including medical doctors, engineers,
the movement since its inception in South Af- accountants, research scientists, teachers, bank-
rica. She shared her views on two key issues: ers, health practitioners etc.) whose responsi-
the attraction of this NRM for South Africans bilities to the centres they inhabit must be bal-
and the contribution of the BKs to South Afri- anced or reconfigured to the needs of the yagya.
can society. As a resident and teacher at BK cen- Howell’s (1998) study of BK gender ratios, re-
tres in both Johannesburg and Durban, she be- verse sex polarity and attrition rates in western
lieves that the unique and contrasting experi- countries, affirms this as an international trend
ence of self-transformation attracts people to since the mid 1980s when substantial numbers
the BKs. The non-dogmatic and all embracing of professional and technically skilled people
nature of the non-cultural and non-religious began to join and won acceptance for the con-
appeals to a society that has endured deep ra- tinuation of their careers while fully engaging
cial, religious and class cleavages across gen- with the organisation’s duties and activities.The
erations. Unlike religious movements where local hierarchy consists of a Regional Coordi-
devotion is a heightened emotion achieved nator, Centre Coordinators, residents, teachers,
through chanting, singing and praying for in- service instruments and students. These ranks
ner power to be imbibed, the power to practise may also be categorised as resident and non-
is not as intense and is achieved by gaining the resident members. Students may be further de-
willpower to do so freely and naturally. In this lineated into regular students and evening class
way, people have a contrasting experience of students and attendance of classes at the centre
transformation – unlike any other. determines who qualifies to participate in the
pilgrimage to the spiritual headquarters in
Householders and ‘complete’ families easily Madhuban (India).
embrace celibacy and 90 percent of BK students
easily and naturally adopt vegetarianism, aspects BK Services and Contributions to
which they do not consider disciplines (the South African Society
‘should’ dos) but rather the consequences of
meditation. Young professionals and ‘yuppies’ Brahma Kumari teachers, and centre coor-
exposed to a BK lifestyle from childhood and dinators offer meditation courses at introduc-
adolescence willingly and confidently accept BK tory (beginners), intermediate and advanced lev-
habits and practises. There is no dogmatism or els, free of charge, at all BKWSU centres across
tedious reference to outdated rituals and the the country. Other services to the South African
consistent, non-judgemental support provided public include: large scale awareness program-
by BKs dissipates reluctance and fears among mes, exhibitions at holistic health and healing
potential students. Further to accommodating fairs, voluntary motivational talks and seminars
people from diverse cultural and religious back- at schools, NGOs, prisons and companies and
grounds, the empowerment of women and the the hosting of dialogues between different sec-
raising of their consciousness in decision-mak- tors, leaders and experts. BKWSU also conducts
ing have appealed to South African women, life skills workshops (on anger and stress man-
given their cultural legacy of subservience. agement, aspects of love, self respect and faith
etc.) as well as hosting retreats (for example,
Local membership is relatively small, but
has increased exponentially every year. In

SELF TRANSFORMATION IS WORLD TRANSFORMATION 127

silence and yoga retreats, retreats for youth, na- renowned BK speakers made a significant
tional and teachers’ retreats) at the BK centres contribution to the COP 17 climate change
or other local venues. BKs host local and inter- conference hosted in Durban in 2011.
national Brahma Kumaris who speak publically • The International Youth Forumwas estab-
on significant subjects relating to contemporary lished in 1995 and has expanded inter-
concerns within the spiritual context of bring- nationally across 49 countries into a net-
ing peace to the self and to the world – ‘self- work of 8,000 young adults between the
transformation is world transformation’ is a ages of 16 and 30 years. United by the belief
popular BK adage. “when I change, the world changes”, they
explore personal empowerment through
The following programmes and workshop creative spiritual research of values and
activities are conducted in South Africa and glo- principles at the heart of consciousness in
bally for specialised groups. Locally, the BK their annual international and national
websites for these projects offer translations of retreats. The framework that defines all
the various aspects of empowerment inEnglish, their activities is You First, a process deve-
Zulu, Xhosa, Sotho and Afrikaans. loped for young people to explore and
• Values in Health Care – A Spiritual App- understand their spirituality, connect with
their inner strength and resources, and
roachis the Foundation’s flagship initiative. acquire practices which will sustain them
It is a modular professional development in developing their true potential. In South
programme that helpshealthcare profess- Africa, Young Women of Spirit retreats and
ionals to support themselves, one another events have been held in Durban, Cape
and their patients. Town and Johannesburg for young women
Virtues and values such as compassion, co- and young women leaders from all
operation, peacefulness and self-care are exam- backgrounds to explore personal empower-
ined. These empower professionals in different ment and self-esteem.
settings to cope more effectively with their work,
raise morale and restore confidence and purpose CONCLUSION
in their work environment. Through experien-
tial activities, reflection and introspection, par- Globally, humanity is experiencing an in-
ticipants identify their key values and use these creasing wave of spiritual awareness which pro-
insights to improve and re-energise their work. motes an opportunity for self-transformation
• Women of Spirit is a workshop that is through the development of positive thoughts,
usually conducted at a retreat where the attitudes and behaviours. The Brahma Kumaris
personal power and spirit of women is is one such movement which has a relatively
acknowledged. By re-discovering and young history in South Africa. Its visibility has
reclaiming themselves, women reawaken grown significantly through its efforts to create
their elevated qualities of love, sustenance, awareness about the pivotal role of spirituality
endurance, generosity and intuition. in a world experiencing constant change. Its
• Spirituality and Men are workshops and history and present activities globally and lo-
retreats for men to reflect and share their cally indicate a dynamic organisation based on
personal experiences. They offer a space to firm spiritual principles which are often con-
encourage activities designed to provide sidered controversial. Writing about the sacred
practical spiritual approaches for coping or the spiritual in an anthropological context
with the challenges facing men in a challenges the accuracy of representation of in-
changing world. formation and presents a negotiation of meth-
• The Brahma Kumaris Environment In- odological and ethical concerns for the insider
itiative led to BK participation in dialogues researcher. However, newer directions in the
and presentations relating to renewable area of auto-ethnography for instance, indicate
energy, the confluence of climate and con- both a dynamism and introspection that engages
sciousness, vegetarianism and non-violence and embraces such processes which augurs well
for sustainable living, Earth care work- for contemporary research of this nature.
shops, sustainable capacity building, natu-
ral farming and yogic agriculture and cli- The BK practise of Raja Yoga philosophy and
mate justice and food security. A strong its related disciplines is not well known to the
contingent of local and internationally

128 GERELENE JAGGANATH

local public at large and the organisation’s small Babb LA 1984. Indigenous feminism in a modern Hindu sect.
membership and unconventional methods of Signs, 9(3): 399-416.
disseminating information about itself have led
to its slow introduction to South African soci- Bapdada Avyakt 2008. This Year, Become an Authority of
ety. Its defining influence however, has been the Experience in All Four Subjects. Make the Aim and its
strong presence of women leadership and the Qualification Equal.Avyakt Murli. MountAbu: Brahma
unique yet all-encompassing nature of its Kumari World Spiritual University, 2 April 2008, 1-9.
courses, lectures and programmes which tran-
scend religious and cultural differences. Spiri- Bapdada Avyakt 2009a. Become Full of all Treasures and
tual and religious in its definition, the Brahma Give a Vision of Spirituality through Your Face and
Kumaris represent a NRM which offers its stu- Activity. Avyakt Murli. Mount Abu: Brahma Kumari
dents spiritual ways of coping with a non-spiri- World Spiritual University, 25 October 2009, 1-4.
tual reality.
BapdadaAvyakt 2009b. Check your Result of Self-sovereignty
NOTES and Change Yourself and Claim a Right to the Constant
and Unbroken (akhand) Kingdom. Avyakt Murli. Mount
1 Dada Lekhraj was the son of a schoolteacher, a devout Abu: Brahma Kumari World Spiritual University, 15
Hindu, a lifelong vegetarian and teetotaller and a well November 2009, 1-6.
educated man involved in the wheat trade who later
became a diamond trader. He was part of the Bapdada Avyakt 2010. Be an Embodiment of the Experience
Vallabacharya sect and the Bhai Bund merchant of Self-respect in all Four Subjects and Use the
community. Authority of Experience. Avyakt Murli. Mount Abu:
Brahma Kumari World Spiritual University, 30 January
2 Death while living (murjeeva janam) refers to the 2010, 1-8.
change of consciousness and sense of identity while in
the body (of this present birth). Members of the Bowie F 2003. An anthropology of religious experience:
movement consider themselves to be Brahma’s Spirituality, gender and cultural transmission in the
daughters and sons because they are reborn through the Folocare movement. Ethnos: Journal of Anthropology,
knowledge he enunciates (mouth born creations) which 68(1): 49-72.
separates them from the rest of the world.Although they
live in this world they are ‘dead’ to it. Dadi Janki Classes 2009. We All Fulfill Baba’s Hopes. London:
Brahma Kumari World Spiritual University, 17
3 Celibacy is the most controversial aspect of BK practice. December 2009, 1-3.
Purity at its various levels is the foundation of a virtuous
life and it is through such purity that true liberation is Dadi Janki Classes 2010. Baba is the Truth. London:
considered possible. All relationships should be pure Brahma Kumari World Spiritual University, 16
with the vision of soul consciousness where we view September 2010, 1-3.
each other as brothers and sisters of a global spiritual
family. Husbands and wives live chaste lives as sexual Dadi Janki Classes 2011. The Unlimited Aspect of Mansa
intercourse is inconsistent with BK philosophy. In the Seva. Oxford, Global Retreat Center, 30 April 2011, 1-
BK scheme of the four ages, sexual intercourse did not 2.
exist in the first half of the cycle. Souls entered the world
by being invoked (yog bal) and not through procreation. Dadi Janki Classes 2012a. Transformation in a Second.
Babb (1984: 406) relates how this midpoint of the cycle Mount Abu, Shantivan, 17 January 2012, 1.
changes the world from heaven to hell with the advent
of sexual lust (kam vikar), bringing forth a decline in Dadi Janki Classes 2012b. Questions and Answers with Dadi
levels of purity, virtues and waning yogic power: Janki. London, Global Retreat Center, 10 December
“Sexual passion, more than anything else, entrenches 2009 and 10 January 2012.
and confirms us in our false identifications with the
body. All forms of violence, avariciousness and Howell JD 1998. Gender role experimentation in New
exploitation arise from this. With the onset of sexual Religious Movements: Clarification of the Brahma
reproduction, the world begins an ineluctable slide into Kumari Case. Journal for the Scientific Study of
depravity and ever-deepening slavery to the body and Religion, 37(3): 453-461.
its urges. The fall of the world is also the fall of
womankind. During the first half of the cycle men and Naraine G 1998. The feminine principle. In: MJ Ryan, (Ed):
women are entirely equal but with the beginning of what The Fabric of the Future – Women Visionaries
is called ‘body consciousness’, women become objects illuminate the Path to Tomorrow. California: Conari
of lust and fall under the domination of men. Thus the Press, pp. 3-11.
bondage of women is the bondage of all.”
Oberoi H 1989. Review: Redemptive encounters: Three
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