1. Kėna Jasiūnaitė Steven Sutcliffe

Oneness Movement

ONENESS MOVEMENT TIMELINE

1949 (March 7):  Vijay Kumar was born in the village of Nattham, Tamil Nadu, India.

1954 (August 15): Srimati Padmavati was born in the village of Sangam, Andhra Pradesh, India.

1977 (June 9):  Srimati Padmavati and Vijay Kumar married in Chennai, India.

1984:  Srimati Padmavati and Vijay Kumar open a school called Jeevashram in Andhra Pradesh to provide an alternative method of education.

1989:  Some pupils of Jeevashram school were reported to have had mystical experiences. Srimati Padmavati and Vijay Kumar, now also known as Sri Amma and Sri Bhagavan, offered courses for the local Indian public.

1994: Jeevashram school was closed, and the site was renamed Satyaloka to offer courses for the wider public. Some school graduates remained with Sri Amma and Sri Bhagavan to form the Order of Dasas.

1999:  Land was purchased near Varadaiahpalem, Andhra Pradesh. A campus was built to host the increasing numbers attending courses.

2000:  Oneness University was opened on this site.

2003 (August 2-8):  The Experience Festival took place.

2004 (January):  The 21 Day Process, aimed at international audiences, was introduced.

2004 (March 7):   “Trainers” were inducted by Sri Amma and Sri Bhagavan to give Oneness deeksha.

2008 (April 22):  The Oneness Temple was opened at Oneness University.

2009:  Oneness Trainers were authorised to initiate deeksha givers.

2012 (January):  Oneness Meditation was introduced.

2012 (December 21):  On the announced date of the beginning of the Golden Age, special events were held in Oneness University and worldwide. Oneness University claimed that over 70,000 people were awakened.

2013:  Sri Amma and Bhagavan announced the completion of their mission. The Order of Dasas was dissolved and reformed as the Golden Age community. A new Sri Murthi of the Golden Orb was introduced.

2014 (January):  The Sacred Chamber process was introduced.

2016 (February): The World Oneness Centre, or Shambala, was opened. Oneness Temple was renamed Temple of the Supreme Light.

2016 (May):  An on-line course, “Phenomenon and the Gift,” was introduced.

2018 (January):  Krishna Ji and Preetha Ji inaugurated Ekam (The Oneness Field).

2018 (August): The Ekam World Peace Festival was held in Ekam and in numerous Peace Power Points across the planet.

FOUNDER/GROUP HISTORY

The Oneness movement was founded in the late 1980s in Andhra Pradesh, India by Vijay Kumar, known as Sri Bhagavan, and his spouse Srimati Padmavati, known as Sri Amma. The couple is understood to be two halves of the same being, and this being is often referred to by followers as Sri Amma Bhagavan (These titles are commonly used in India to address religious teachers or masters: “bhagavan” means god or “Lord” and “amma” means divine mother in Sanskrit).

Vijay Kumar was born in the village of Nattham, Tamil Nadu, India on the March 7, 1949. He is said to have attended Don Bosco School and to have graduated in mathematics from D.G. Vaishnav college in Chennai, although accounts differ. Srimati Padmavati was born in the village of Sangam, Andhra Pradesh, India on the August 15, 1954. Little is known of her youth. On June 9, 1977 Vijay Kumar and Srimati Padmavati married. [Image at right]

In 1984, the couple founded Jeevashram school in the Chittoor District of Andhra Pradesh. The school offered a curriculum in alternative education which encouraged pupils to discover themselves and reach their full potential. Various hagiographic accounts (Ardagh 2007; March 2006; Windrider 2006) call Jeevashram school the cradle of the Oneness Phenomenon. [Image at right] Pupils experienced mystical states, formerly considered available only to great mystics or yogis, and the practice of Oneness deeksha was introduced by the son of Sri Amma Bhagavan, Krishna (Argadagh 2007:10-16, Oneness University 2017). In 1994, the founders closed the school to focus on their new project to awaken humanity into higher consciousness or “Oneness.” They renamed the establishment Satyaloka and began to offer “spiritual courses” with a practical emphasis. Some Jeevashram students remained with Sri Amma Bhagavan to work on their new project and were initiated as Oneness dasas (or “guides,” outside India). The initial group of dasas resembled an order of monks and nuns; they ran the courses and were the first authorised deeksha givers. Increasing numbers, both male and female, joined the dasas, and in 2006 their number was reported to be between 150 and 180 (Avadhani 2008; Windrider 2006:143).

In 1999, the movement purchased land near the village of Varadaiahpalem, and a campus was built to accommodate increasing numbers attending courses. In 2000, the Oneness University opened. In 2003, it hosted an ‘Experience Festival’ to which various international teachers and authors were invited, including speakers on the Mayan Calendar, on Kabbalah, on Sufism, on Ayurveda, and on Native American Spirituality and Wisdom (Experience Festival 2003). Since 2004, courses have catered to international participants, such as the Twenty One Day Process, the Deepening Course, and the Oneness Trainer’s Course (Ardagh 2007:26), with the largest participation from Russia, China and the U.S. In less than a generation, the Oneness movement had grown from a local Indian guru-centred ashram into an international movement (Thorsén 2013: 2).

In 2008, the Oneness Temple opened. Now known as The Temple of The Supreme Light, it is a four floor structure in white marble containing a large meditation hall. [Image at right] According to the website, the temple is “a vortex of Grace and a powerhouse for the phenomenon of the Supreme Light, propelling the human race towards oneness;” it is a “3 dimensional projection of the Surya Yantra … creat[ing] a powerful energy field” (Oneness University 2016a). In 2016, the World Oneness Centre, or Shambala, was added to the complex, serving as a residential centre in which it is cheaper to stay, with no scheduled courses. Residents can visit the Temple of The Supreme Light and experience Oneness dasas and the Golden Orb meditation (Oneness University 2016b).

Some accounts of the Oneness movement emphasise the importance of the year 2012 (Ardagh 2007; Avadhani 2008; Narayanan 2002). According to the movement, this date marks the beginning of a new Golden Age, or Age of Oneness, inaugurating a shift in human consciousness towards harmonious and peaceful co-existence. Events were held at Oneness University and at local sites to welcome the new Golden Age on December 21, 2012 (Thorsén 2013:98-99). Since 2013, substantial changes have taken place which, according to the movement, correspond to the post-2012 transformation in consciousness (Sri Bhagavan 2014). In particular, the founders announced their withdrawal from direct participation (Sri Bhagavan 2014), and the order of dasas was dissolved. Former dasas then reformed as a Golden Age Community and continued to run courses at Oneness University.

Robust change appears to be endemic to the movement. Originally it was rooted in Hindu tradition with the founders seen by many as avatars. Some saw Sri Bhagavan as Kalki, the tenth avatar of Vishnu, who would come at the end of the kali yuga (Narayanan 2002) and still referred to by some Indians as “Kalki Bhagavan” (Ardagh 2007:170; Thorsén 2013:67). The name of the male founder has changed several times: Kalki, Mukteshwar, Kalki Bhagavan, and now Sri Bhagavan (Ardagh 2007:183). The name of the movement has also changed: from Kalki Dharma to the Kalki Foundation, the Golden Age Foundation, the Foundation for Global Awakening, the Oneness Foundation, and the Oneness Movement (Ardagh 2007:183; Avadhani 2008; Ram 2004). In 2016, Oneness University changed its name to World Oneness University (World Oneness University 2016). Vocabulary and terminology are similarly fluid (Ardagh 2007:183). In the earlier period “Enlightenment” was the aim, but this has given way to “Awakening” or “Awakening into Oneness” (Thorsén 2013:41). Changes have also occurred in iconography: in 2016. the Sri Murti (an image used for puja) of Sri Amma and Sri Bhagavan, commonly placed on altars, was replaced by the Sri Murti of the Golden Orb, a golden circle on a black background. According to one informant, the Golden Orb is the form of the Supreme Light with which people can communicate (Jasiūnaitė fieldwork notes, Edinburgh, June 2016).

Thorsen argues that around 2012 the Oneness movement was displaying features of both Indian guru-centered new religious movements and features associated with New Age spiritualities (Thorsén 2013:5,14; on new age see Sutcliffe and Gilhus 2013). Since then, the movement’s self-representation has increasingly downplayed its Hindu features including interpreting the founders as avatars. Maintaining a balance between syncretic “new age” elements and indigenous Hindu practices is a constant tension as we shall see.

Since Krishna Ji and Preetha Ji began directing the activities of World Oneness University, it has been renamed as O&O Academy, and a completely new list of courses was introduced. At the moment, the courses in the academy include but are not limited to “Source and Synchronicities,” “Being Limitless,” “Field of Abundance,” “One Consciousness Business Circle,” “Change Makers Course – For Teens and Youth,” and many others. In January 2018, Ekam, or “The Oneness Field,” was inaugurated by Krishan Ji and Preetha Ji in The Temple of the Supreme Light. The intention was “to accommodate 8,000 people, at any given point of time, meditating for World Peace and moving into transcendental states of consciousness” (The Oneness Field 2018). The Ekam World Peace Festival was held on August 9-19 in Ekam and in numerous Peace Power Points around the globe. The intention of the festival is to bring “hundreds and thousands of people across the planet […] [to] meditate together to bring about a massive shift in human consciousness” (Ekam World Peace Festival 2018).

DOCTRINES/BELIEFS

The stated purpose of the Oneness movement is to eliminate the root of human suffering (the sense of a separate self) by bringing practitioners to a state of awakening and oneness. The movement believes that this is an important period of human evolution, in which a global shift in consciousness is both possible and necessary; it can therefore be described as a millenarian movement (Thorsén 2013:5; Ardagh 2007:167). According to their followers, Sri Amma Bhagavan support this shift by helping to awaken a critical mass of people through the practice of Oneness deeksha (March 2006:139,185,155; Thorsén 2013:5; Carlstrom 2007:44).

Thorsén defines the teachings of Sri Amma and Sri Bhagavan as “a hybridization of New Age doctrines and traditional Hindu components, mixed with a good portion of scientific vocabulary” (2016:70). The movement claims to be non-denominational and non-religious (Oneness University 2016c) and emphasises inner transformation through the discovery of one’s bond with the divine in whatever form or expression is appropriate to the individual, which is thereby understood to be compatible with any (or no) worldview or religion. Additionally, the state of “Awakening to Oneness” is presented as a neurobiological event in which the experience of deeksha “deactivat[es] the energy in certain areas of the brain while increasing energy in others, which results in a diminishing of the feeling we all have of separation and increases our experience of our connectedness to each other and the whole of creation” (Ardagh 2007:43; Oneness UK 2016a). Awakening/oneness is framed as an experience above and beyond any particular religion and attainable by all. The practice of deeksha is therefore compatible with, and capable of enhancing, any lifestyle, religious or secular, since it does not require any particular belief or belonging (Oneness University 2016d).

Nevertheless Thorsén (2013:40) argues that the overarching philosophy of the Oneness movement rests on Indian religious-philosophical principles and fits what Huffier describes as universalistic principles “derived from Advaita Vedanta and couched in the language of spirituality” (2011:376). This interpretation is supported by reference to Sri Bhagavan’s claim for an essential unity to existence and that the cause of human suffering lies in an illusory sense of separation between “I” and the world (Oneness University 2016e). “Awakening into Oneness” is consequently a state in which the sense of a separate “I” disappears to be replaced by an experience of unity. According to Thorsén, this tallies with Advaita Vedanta philosophy, but since “awakening” is also a neurobiological phenomenon, as claimed, there is also a “scientistic” element in the movement’s self-representation (Thorsen 2013:41). Further evidence on the complexity of the movement’s “hybridization” (Thorsen (2016: 70) is that some Western followers connected the 2012 Golden Age prophecy to the “Mayan Calendar” movement which foretold the end of the world on December 21,  2012 (Ardagh 2007:170-71; March 2006:61; see Sitler 2006 and Whitesides 2015, on the Mayan 2012 phenomenon). Nevertheless, despite fluidity of sources and interpretations, two themes persist: personal experience of state of Oneness, and living collectively through a period of transformation in consciousness.

There are no required texts or doctrines: the movement draws from multiple authorities, although the founders’ writings are prominent. Oneness groups read and discuss texts from various traditions including Buddhism, New Age and Sufism: for example, texts written by Thich Nath Hanh, Alice Bailey and Rumi (fieldwork notes, London May 2016, Edinburgh and Glasgow June 2016). The teachings and discourses of Sri Amma Bhagavan are available in numerous books (Sri Bhagavan 2005; Sri Amma Bhagavan and Andersen 2014), websites (World Oneness Commuity 2016) and YouTube videos. Their teachings include a practical focus (health, parenting, success in business and education) alongside the themes of awakening and oneness. Attention is paid to improving interpersonal relationships, especially between parents and children and between spouses (Sri Bhagavan 2007, 2009, 2016; Sri Amma Bhagavan 2011). Unresolved problems in relationships, and anger between family members, are major reasons for societal disharmony and conflict. Discovering love, and restoring one’s relationships, sets an individual on a fast track to “awakening into oneness.”

Although there is a large body of teachings, the main emphasis of the movement is to acquire direct personal experience. As one participant put it:

The main thing which is being done here is connecting people to the higher self […] However people must come here and experience it to understand it. To discuss what is written somewhere by someone else […] it’s only more mind activity and what is being experienced with Oneness transcends the mind (fieldwork notes London May 2016, Glasgow and Edinburgh June 2016).

Many more followers confirmed with the first author (Jasiūnaitė) that personal experience was the most important and transformative aspect of their involvement. However this is difficult to explain in words and one has to experience it oneself to understand. At the same time, and apparently contradicting the non-religious claim, individuals cannot awaken by themselves: it must be given to them (Ardagh 2007:166).

RITUALS/PRACTICES

The main practice is Oneness deeksha (or diksha, or Oneness blessing). [Image at right] The website describes deeksha as a transfer of energy “that quiets the excessive mental chatter of the mind and opens our hearts to experience spontaneous feelings of unconditional love, joy, inner peace and Oneness” (Oneness UK 2016a). Deeksha is transferred by the Oneness trainer placing their hands on the recipient’s head, but it can also be transferred with the eyes, or simply through an act of “inner” intention. In the UK, for example, Deeksha groups meet weekly or fortnightly, often in the private homes of the trainer or in rented rooms or halls. Meetings follow a similar pattern, beginning with group meditation followed by deeksha between trainers, then from trainer to neophyte. In the groups Kėna Jasiūnaitė attended, around two thirds were deeksha trainers who gave deeksha to all, then received deeksha in turn. The form of meditation varies. Trainers in the UK told Jasiūnaitė that sometimes they did meditations from Youtube or adapted religious practices they already knew.

The most popular meditations were Chakra Dhyana and Ananda Mandala, both recommended by Oneness University. These meditations focus on raising kundalini, a primal energy located at the base of the spine, up the seven chakras (energy centres) to the crown of the head. Chakra Dhyana meditation is practised to a soundtrack recorded by Oneness University with music, nature sounds and chants. Here is the basic posture plus instructions for activating the first chakra:

Sit with your eyes closed, spine erect but not rigid. Rest your hands on your thighs with palms facing up, index fingertips touching the tip of each thumb for the first three chakras, touching the middle joint of each thumb for the fourth & fifth chakras and the base of the thumb for the sixth & seventh chakras. If you wish you may touch the tip of the tongue to the roof of your mouth. Take several long, slow, easy deep breaths breathing through your nose, until your body becomes calm. Sit during this meditation. Do not lie down. As we come to each chakra, focus your attention on the indicated area of your body. With each exhale chant the mantra that is given in a slow, elongated fashion. Begin with the root chakra (Mooladhara) and work upward to the Crown (Sahasrara). At the end always allow the energy to ground, flowing down through your body, and spend a few minutes in meditation or lie on your back in shavasan.

Begin with the Mooladhara chakra, located at the perineum, midway between your anus and genitals. Say “Om Mooladhara.” Visualize its red color. Slowly repeat “Lang” (pronounced lung) for a few minutes, then visualize the chakra turning liquid gold as you say “Kundalini, arohanum” several times … (Oneness Movement Florida 2016b)

The other main instructional medium is the various courses which last from five days to a month. In early days the most popular course for Westerners was the 21 Day Process, which qualified people to become deeksha givers (Ardagh 2007:182; March 2006:186). Although these courses feature teachings by Sri Bhagavan and by Oneness dasas, the focus is on obtaining direct experience (Ardagh 2007:22). Generally the first week of the course focuses on releasing traumatic experiences and reestablishing good relationships with one’s parents and spouse, the second week on transcending the mind and awakening to a direct experience of reality, and the third week on establishing a strong personal bond with the divine (March 2006:79-158; Ardagh 2007:185-200). This three week structure was replaced by a four week “Deepening” course (fieldwork notes, London May 2016, Edinburgh June 2016). These courses are generally offered to Westerners, with courses offered to the local Indian population including more Hindu elements (Ardagh 2007:181; Thorsen 2013:53). Oneness University also organises shorter courses under titles like “Attracting Wealth,” “The Divine,” “Living Young,” and “Star Child” (for children, and parents to be). As March (2006:170) and Ardagh (2007:183) note, these courses are fluid with changing content and titles. While this entry was being prepared, a new course called “Journey into Oneness” was introduced with the aim of inducing deeper experiences of oneness as participants move through different stages (Personal Correspondence).

The process of becoming a Oneness deeksha giver has become simpler. It is now sufficient to attend a two-day Oneness Awakening course for a fee between €30 and €80. In 2012, Oneness Meditation, or OM, was introduced, described as a “powerful meditation where Divine Energies are transmitted to help awaken the spiritual energies within you” (Oneness UK 2016b). A new core of dasas, identified through meditation, was authorised to lead OMs. A typical OM event consists of group meditation after which the OM giver sits in front of the group and transfers divine energy. OM givers are also encouraged to offer OMs online. In 2014, the concept of Sacred Chambers was introduced. Leaders were selected, trained at Oneness University, and opened local Sacred Chambers typically in a room in their home. Participants share group meditation or deeksha and then individually enter the Sacred Chamber with the aim to experience “their Divine in a very physical and tangible way for the purpose of Healing, Awakening and Transformation” (Oneness University 2016g).

Despite the movement’s self-representation as non-religious, traditional Hindu practices are ubiquitous. Puja (prayer ritual to a deity) and homa (Vedic fire sacrifices) are part of many courses as well as of sadhanas for home students. Hindu style altars with Sri Murtis of Sri Amma Bhagavan, decorated with garlands of flowers and incense, are present in many venues and in followers’ homes. However these altars may also contain pictures of saints and deities of other religions such as Jesus, St. Mary, Ramana Maharshi or Buddha (fieldwork notes, London May 2016, Edinburgh June 2016).

The movement uses contemporary technologies and many activities take place online. Until 2014, Skype darshans with Sri Bhagavan were available, while OMs, courses by Oneness Trainers, and webcasts from Oneness University are regularly broadcast. In 2016, the university introduced a new online course for local groups, “The Phenomenon and the Gift,” which takes place over a weekend. After completion participants are authorised to give a new form of deeksha: Golden Orb Deeksha.

LEADERSHIP/ORGANIZATION

At the beginning, the founders were seen as the leaders and authorities, and organisational work was performed by the dasas. Seven dasas, considered the direct disciples of Sri Amma Bhagavan, were designated as acharyas. After the founders withdrew from active involvement, and the order of dasas was dissolved, Oneness University was run by these seven acharyas in co-ordination with the Golden Age community. In 2017, Sri Amma Bhagavan announced that their son, Sri Krishna (an acharya), “will henceforth direct the spiritual, administrative and financial activities” of the Oneness movement and that he and his wife will mentor the overall Oneness community (Oneness University 2017).

Other organisations exist which are related to Oneness but are formally independent. For example, the World Oneness Foundation is a U.S. nonprofit, tax-exempt organisation supporting activities in India (World Oneness Foundation 2016). There is also Oneness Care, a non-profit organisation in the Chittor district of India, which organizes charitable activities, campaigns and events, including raising environmental awareness, providing medicine and food, and organising blood giving campaigns (Oneness Care 2016; Oneness University 2016e).

The Oneness movement has adapted to different cultural environments on the grounds that its message of awakening and practice of deeksha are universal (Thorsen 2016:87-88). However, most people who attend courses in India (especially trainers) maintain contact with Oneness University and with each other via Skype or Zoom, Facebook or messaging apps, such as Telegram or WhatsApp. In this way, they receive guidance on appropriate techniques and auspicious times for sadhanas and group meditations. Such communication enhances the feeling of a worldwide movement, despite the presence and even encouragement of hybrid forms and practices. It would appear that, despite the ideology of inclusivity, ultimate authority stems from Hindu sources.

ISSUES/CHALLENGES

The movement has received some negative coverage in Indian media. In 2007, The Hindu newspaper reported that the Chittoor district had taken back 137 acres of land which, it was claimed, was occupied without authorization by the “Kalki Bhagavan Ashram” (Special Correspondent 2007). In 2008, The Hindu reported that a larger number of people attended the consecration of the Oneness Temple than anticipated (between 150,000 and 500,000 according to different sources), resulting in a stampede during which two people were reported dead (Avadhani 2008 ; Special Correspondent 2008). In 2010, The Hindu reported an altercation between local villagers and members of the Oneness community which required the intervention of police (Special Correspondent 2010b). There have also been accusations of unauthorised occupation of land reserved for Dalit communities, and the Communist Party requested local government to probe perceived ‘unsocial activities’ (Special Correspondent 2010a). However there are no further reports of how the government reacted or whether these allegations were truthful.

In 2002, allegations were made about misuse of public funds by various Kalki trusts as well as the unaccounted wealth of Sri Bhagavan and family members (Ram 2002; Ram 2004). Madras High Court rejected an investigation, and in 2004 the Supreme Court upheld its decision (Legal Corespondent 2004). In 2010, Madras High Court restrained some thirty private TV channels in India from telecasting videos pertaining to “Kalki Bhagavan,” including scenes in which Oneness practitioners danced ecstatically to devotional music, triggering allegations of use of narcotics. Sri Krishna denied the allegations, stating that the dancers were obtaining higher states of consciousness through devotion, and that the defamatory clips had been illegally obtained and transmitted without permission, leading to misinterpretation (DNA 2010; Special Correspondent 2010c).

Although much of this negative publicity has been dismissed or denied, it has played an important role in internet representations. Hostile blogs and websites have used this material out of context to portray the movement as scandalous or exploitative (Conway 2008; Newcentrist 2008; Tolboll 2016). Googling “Oneness Movement” readily finds these articles, challenging a neutral or even positive representation. In response, Oneness dasas set up a TV channel and their own websites (Avadhani 2008). On these platforms people enthusiastically endorse the movement and share their ecstatic experiences and personal benefits (P.J. 2004; Mahendran 2016; Unknown 2016).

Another issue is the contrast between the movement’s self-representation as universal and non-denominational, welcoming people from all backgrounds, with evidence that much content is derived from Hindu traditions (Avadhani 2008; Thorsen 2013:64). The founders and majority of dasas are Hindu as are many of its teachings, practices and terminology. Since 2013, the movement has sought to shake off its Hindu associations, although this has disappointed long-term followers (Sri Bhagavan 2014). Many Westerners lost interest for different reasons when they did not experience awakening (Thorsen 2013:57). There was further disappointment when, after 2012, the Golden Age was not clearly perceivable in people’s lives; it was reinterpreted by those who remained in the movement as a gradual process unfolding over a period of time (Thorsen 2013:57; fieldwork notes, London May 2016, Edinburgh June 2016).

The rapid expansion of the first two decades has now tailed off, but the movement claims that thousands continue to participate in international courses, and to visit Oneness University in India (Phenomenon and the Gift 2016; Oneness University 2016h; fieldwork notes London May 2016, Glasgow and Edinburgh June 2016). It was explained to the first author (Jasiūnaitė) that more attention is now being given to existing practitioners, to enable them to reach higher states of consciousness for future work on behalf of the movement (fieldwork notes London May 2016).

However, it is also the case that many participants see their involvement in the Oneness movement as a transient enhancement of a particular stage in their life (fieldwork notes London May 2016, Edinburgh June 2016). Upon fulfilling this stage, they continue their “seekership” elsewhere (Sutcliffe 2017; Milner and Champlin 2015). Such an approach has been encouraged by the founders (Sri Bhagavan 2014) and by presenting Oneness as a phenomenon rather than an organization with boundaries (Oneness University 2016f). Such a relaxed approach, whilst attractive to “seekers,” poses challenges to the continuation of the movement in terms of retaining sufficient followers. But arguably the transiency of the movement is ingrained in its ideology. From the beginning, it claimed to accommodate a shift of human consciousness during a particular period and the founders anticipated its dissolution in due course (Ardagh 2007:172). Thus although the movement’s adaptability has enabled it to survive and even flourish in the present period, by the same token its long-term future cannot be guaranteed.

IMAGES
Image #1: Photograph of Vijay Kumar and Srimati Padmavati.
Image #2: Photograph of Jeevashram school in the Chittoor District of Andhra Pradesh.
Image #3: Photograph of The Temple of The Supreme Light.
Image #4: Photograph of the Oneness deeksha (or diksha, or Oneness blessing) ritual.
Image #5: Photograph of a home altar of one of Oneness movement members.

REFERENCES

Ardagh, Arjuna 2007. Awakening Into Oneness: The Power of Blessing in the Evolution of   Consciousness. Mumbai: Indus Source Books.

Avadhani, Ramesh 2008 “India: A visit to the Oneness Temple of Amma-Bhagwan.” Religioscope. Accessed from https://english.religion.info/2008/07/13/india-a-visit-to-the-oneness-temple-of-amma-bhagwan/ on 31 October 2016.

Carlstrom, Anette and Brenckert, Eva 2007. From the Heart: Discovering and Living The Oneness Blessing. US: Golden Light.

Conway, Timothy 2008. “Severe Problems with “Bhagavan Kalki’s” Deeksha Oneness Movement.” Enlightened-Spirituality.org. Accessed from https://www.enlightened-spirituality.org/deeksha_oneness.html on 31 October 2016.

DNA 2010. “Madras HC Restrics Channels from Showing Clippings of ‘Kalki Bhagavan.” Daily News and Analysis, March 24. Accessed from http://www.dnaindia.com/india/report-madras-hc-restrains-channels-from-showing-clippings-of-kalki-bhagwan-1362983 on 10 November 2016.

Ekam World Peace Festival. 2018. “Ekam’s Impact on World Peace.” Official Ekam World Peace Festival Website. Accessed from https://www.ekamworldpeacefestival.com on 15 August 2018.

Experience Festival. 2003. “The Teachers of The Experience Festival.” Experience Festival. Accessed from  https://web.archive.org/web/20030601184001/http://www.experiencefestival.com:80/index.php/topic/ef-teachers on 11 June 2017.

Huffier, Amanda J. 2011. “Hinduism Without Religion: Amma’s Movement in America.” Crosscurrents 61:374-98.

Legal Correspondent. 2004. “Plea for CBI probe against godman turned down.” The Hindu, February 4. Accessed from http://www.thehindu.com/2004/02/04/stories/2004020401191300.htm on 10 November 2016.

Mahendran, A. G. 2016. “Academic Miracle of Sri Paramjyothi Bhagavan.” onenessmiracles.com. Accessed from http://www.onenessmiracles.com/?p=12576 on 31 October 2016.

March, Robert C. 2006. Bringers of the Golden Ball: The Journey of a Western Seeker. Bangalore: Message Publications.

Milner, Michael and Champlin, Suzanne 2015. “Dear Friends.” Oneness Florida, September 9. Accessed from http://www.onenessmovementflorida.org/index.htm on 11 November 2016.

Narayanan, Vasudha 2002. “A ‘White Paper’ on Kalki Bhagavan.” RISA Archives. Accessed from https://msuweb.montclair.edu/~adarkara/d-kalki.html on 31 October 2016.

Newcentrist. 2008. “The Oneness Movement.” The New Centrist: History, Politics, Society, Cognition. Accessed from https://newcentrist.wordpress.com/2008/08/13/the-oneness-movement/ on 31 October 2016.

Oneness Movement Florida. 2016. “Chakra Dhyana.” Oneness Florida. Accessed from http://www.onenessmovementflorida.org/ChakraDhyana.htm on 28 July 2016.

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Oneness University. 2016b. “Oneness Temple.” Official Oneness University Website. Accessed from http://www.onenessuniversity.org/oneness-temple on 28 February 2016.

Oneness University. 2016c. “Oneness University.” Official Oneness University Website. Accessed from http://onenessuniversity.org/oneness-university/ on 14 June 2016.

Oneness University. 2016d. “Deeksha.” Official Oneness University Website. Accessed from http://www.onenessuniversity.org/deeksha on 28 February 2016.

Oneness University. 2016e. “Oneness.” Official Oneness University Website. Accessed from http://www.onenessuniversity.org/oneness. Accessed on 28 February 2016.

Oneness University. 2016f. “Oneness.” Official Oneness Website.  Accessed from http://onenessuniversity.org/oneness/ on 14 June 2016.

Oneness University. 2016g. “Sacred Chambers.” Official Oneness University Website. Accessed from http://www.onenessuniversity.org/sacred_chambers on 28 February 2016.

Oneness University. 2016h. Facebook post, November 4. Accessed from https://www.facebook.com/officialonenessuniversity/?fref=ts on 11 November 2016.

Oneness University. 2016i. “Oneness Care.” Official Oneness University Website. Accessed from http://onenessuniversity.org/oneness-care/ on 11 November 2016.

Oneness University. 2017. “Message from Sri Amma & Sri Bhagavan.” Official Oneness University Website. Accessed from http://onenessuniversity.org/message-from-sri-amma-sri-bhagavan/ on 15 June 2017.

Oneness U.K. 2016a. “Deeksha.” Accessed from http://www.onenessuk.org/deeksha.htm on 14 June 2016.

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Post Date:
17 August 2018

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