Based on experiences and observations from our team and other Hindus, listing a few common reasons for many Hindus to be following new cults/gurus and not traditional gurus/sampardayas.
1. Born as a follower: Being born in families where these gurus/cults have been followed for one or many generations. Hence, having a deep dedication from childhood itself, and a hesitancy to question the path even if in doubt, later.
2. Lack of exposure to tradition: No exposure to, or knowledge of the existence of traditional Hindu sampradayas/gurus is common today. There are times when the connection with Govind also does not exist. There are homes where puja is not done, and no one goes to visit temples, except for the purpose of observing architecture and learning history. Also, not even the grandparents generation read any sacred grantha anymore. Many times, new gurus or paths project that they are hailing from ancient traditions- people are drawn to this, out of ignorance and start following in the name of connecting with dharma/Hindu traditions.
3. Shame and guilt of Hindus: Owing to our education system and general environment, efforts of Govts and anti-Hindu propaganda – Hindus often carry shame/guilt and a sense of looking down upon traditional Hindu gurus/cults as laden with “evil practices”. This is so deeply embedded in the psyche, that many do not even care to step near or explore to get answers for themselves. The reformist new paths attract them instantly.
4. Ideologies: Having a westernised upbringing with liberal/communist and/or secular ideologies – hence, being drawn to those preaching only the basic universal human values and social work, as “spiritual” (which is just one part of traditional Hindu system based on dharma). Many also feel great delight in receiving traditional mantras (that have limited authority, as per tradition) from new gurus. Not knowing that this could be harmful and such rules are not put in shastras out of love or hate but are based on the science behind use of mantras. It gives a sense of equality and empowerment.
5. Inferiority complex and aping West: Owing to shame or disconnect with traditions, and culture – looking down upon Hindu rituals and murti puja due to half-baked or no knowledge of sanatana dharma. Hence, being drawn to gurus/cults who only talk of meditation, chanting etc, and nothing more. This is also a trend followed in the West and often simply aped by Hindus who consider the West superior.
6. Unwholesome personal experience: Some Hindus or their previous generations have had some or the other bad experience, often related to traditional astrological guidance or in relation to the varna system. There is a sense of generalisation and misunderstanding of the system itself, and sanatana dharma is then, taken to be repulsive. These experiences are mostly not sanctioned by dharmic values, however, alienate followers and takes them to new gurus or reformist cults.
7. Vulnerability: People going through a tough phase of life are drawn to healing practices and need strong relatable leadership. Many new cults, gurus and their associates focus on this entirely – making use of this desperate need to gain followers. Methods prove to be helpful for those going through anxiety, depression, tough times, addictions, poor health etc. There are times when healing methods may contain mantras that could harm in the long run. However, since followers cannot verify this and have less faith on traditional Hindu systems, this is seldom found out. Also, during vulnerable times, discernment is low – anyone offering help and guidance is trusted and if something works, one feels indebted.
8. Rebellion and compatibility of path with education/work-life: Some are born in orthodox and traditional families. They rebel, or experience personal struggles that come with this, particularly when the orthodox ways do not align with western values at schooling/work/social environment. They feel restricted and wish to drop the do’s and dont’s given by tradition. Hence, moving into totally non-traditional way of life that is perceived as “liberating”. Owing to their background of tradition, they wish to continue their spiritual journey in some way – this is facilitated by reformist cults and new gurus, since they have abandoned traditional ways.
9. Feeling of rejection: Many who have suffered and have committed what is considered as sinful or “paap” as per tradition (mostly out of ignorance), or are living in traditionally unacceptable circumstances, carry a sense of shame/guilt and feel unworthy of a traditional path – at times, even after positive changes. This happens when they go for second hand information (like on social media) and do not listen to the discourses of traditional gurus who actually guide and bless those suffering, offering the scope for transformation and ways of purification. Failing to explore directly facilitates connecting with new gurus and paths since there is a sense of acceptance and ease of moving on from past trauma.
10. Challenge of following traditions: Some feel that if they cannot follow shastras 100 percent, they must not consider the traditional path at all (not realising that no one can follow them 100 percent, and all keep aspiring). They go to the teachings of modern gurus who give easy to follow systems, often without exploring how valuable they may be in the long run. For some, following traditional path would be too tough a challenge and inconvenient.
11. Personalities of gurus: The grandiose of these new gurus, the material riches of organisations or the strength of their personality/mystical powers often draws people who are looking for a similar life or are attracted to what is. Personality cults build up fast – be it in the field of spirituality or politics. There are some gurus who roam like ordinary householders – this too is very attractive to those who wish to look upto figures who are easier to relate to. It is just a handful who are drawn to authentic traditional ascetics in the old style appearance. This maybe attributed to the heavy grip of tamas and rajas in current society. It requires minimal effort to put all your trust in an individual in the form of a guru or guide.
12. Easy to understand and relatable: The new gurus/cults have a way of communicating which is non-traditional and more appealing to many. Teachings are presented in an easy to understand, and relatable way and language. Contemporary problems are addressed with contemporary solutions (with often, only a touch or external appearance of being dharmic) or mantras of their choice. These maybe easier to apply for followers who are seeking structure and discipline through personal guidance via sadhanas.
13. Popularity: The popularity and social acceptance of these gurus and cults is far more, in modern India and abroad (they often have huge foreign following). They are often, additionally often promoted in some or the other way by Govts and international organisations too (this has been done since the time of independence since). People are enamoured by those following and doing seva of, or having close links with new gurus. It gives a great social standing and also enables networking for personal/professional growth. Some gurus have huge advertising/PR machinery and all such modern marketing systems in place, capturing the attention of masses in appealing ways during festivals, etc as well.
14. Miracles and experiences: Many individuals are drawn to miracles, magical powers and mysteries. They seem to have had personal experiences born out of siddhis/power of gurus and remain in awe. They are drawn through books and discourses of those who have secretive paths or grand spiritual experiences with celestial beings in the lap of Himalayas. They hope to develop such spiritual powers and pay less heed to the dangers of this approach. Some followers spend years living in delusions of having such unverifiable psychic powers. In some new paths meditation is also done visualising the guru and it is told that at the time of death, he shall rescue and take to higher realms, for example.
15. Following trends or being stuck in a trap: There are times people wish to explore other paths. Often they move from one new guru to another – depending on who is more popular or hoping for better help in personal upliftment. Sometimes a new guru will incorporate an aspects of ones liking that was missing in the previous one. Then, there are others who are very fearful of leaving a path even if they find tradition appealing since they fear the wrath of karma of abandoning their first guru (while, tradition would not consider these new gurus as “gurus” so this would not apply, traditionally speaking). At times they are also warned about misfortune and spiritual downfall that would come to them if they leave the new path or guru. If the guru is known to have siddhis, they fear their destruction on leaving the path.
Having said the above, it is not bad that someone follows any of these new gurus and cults/path. Everyone has their own journey and discoveries. All will not be able to connect with their ancient Hindu traditions. Often, people are also genuinely helped in their lives in some way or the other by the new gurus/paths – no doubt.
However, for those looking at spiritual evolution as derived from concepts from teachings of Hindu tradition (example- moksha, dharma, etc), and/or those keen on defending Hindu culture/civilisation must go on exploring further.
Often new gurus and paths indulge in practices that are very far apart from even the basic core teachings of Hindu dharma. We must examine the path we are on, closely, without fear and must not shy away to learn more about our own rich heritage via traditional paramparas of sanatana dharma.
Not all of us are born at the Lotus Feet of traditional Gurus, in todays times. It is a blessing if we happened to get connected to our ancient guru paramparas. Let us drop hesitation and open ourselves up to learning more, fearlessly.