Суд над Бхагавад-гитой / Attempt to ban Bhagavad-gita

This is all very reminiscent of the POW camps in Korea where the unfortunate captives were easily subdued by means of distrust of their fellow prisoners. Each soldier had no relationship with his fell inmate because of the suspicion carefully nurtured by his captives. Instead, he docilely turned to his captors for human relations.

Many of the leaders (most) use the platform of the Srimad Bhagavatam class to further their own political posturing. The verse is read; so too is Srila Prabhupada's purport. A short dissertation follows summing up and elaborating on points contained therein. In many cases, the lecture soon departs from the ground of scriptural reference in its intended context and becomes a platform for personal and peculiar foibles.

I have sat through classes extolling the virtues of just about every type of discrimination possible. Classes discriminating against women and blacks. Classes doing little in the way of presenting Vaisnava philosophy but concentrating on belittling other religious systems-Christianity in particular. Hate philosophy aimed at "fringies," democracy in general, East Indians. Sankirtan classes extolling the virtue of money collection as a complete meditation and demeaning the efforts of "non-money collecting individuals."

The Regional Secretary gives classes primarily about the foremost position of the temple hierarchy and how we will suffer should we think of balking at his absolute position of authority. I think I know his pitch by heart now.

The most worrying and insidious classes are those elaborating on the glories of the vamasrama system as a new wonderful spiritual fascist society. The headmaster of the gurukula can manifest ecstatic systems when giving Srimad Bhagavatam classes on the righteous ways of the disgusting John Birch Society.

During classes and in private, most of the temple leaders and most of the visiting leaders exude this ultraright-wing philosophy dreaming of a future where the ISKCON movement will rule the world. If they rule the world the same way they treat the devotees, ISKCON will make the Ayatollah look like Anne of Green Gables. In this context, ISKCON is a very dangerous organization, especially when one hears the preachers saying that, in the future, we will ask people if they believe in Krsna and, should they answer negatively, we will feel the righteous duty to kill them. If this is considered spiritual life-I am glad to be considered in Maya.

Is seems that somehow ISKCON either has attracted or has been instrumental in converting people with a great scarcity of love or respect for their fellow man. It appears to be a society with very (underlined) high ideals-I do not doubt that bhakti is the highest yoga-but the organization is based upon exploitation. Responsibility is a one-way street. The individual has immense responsibility to perform his duties, in many cases in very inclement circumstances. In return the society feels no concern, love, respect or responsibility for those lowly individuals who have freely given as they are able. I could write a book about individuals who have been given the royal shaft by the heartlessness of the ruling class, but it would be too depressing to relate it.

Another quirk of the status quo is the growing belief in temples I have lived or visited that absolute power also continues along familial lineage. A class of royal families is emerging from the misapplication of the philosophy. The next stage wig obviously be the construction of "spiritual" dynasties. The Regional Secretary very plainly told me that he is a great believer in nepotism. This idea very plainly stems from a combination of extreme material goals and the appeal of the more authoritarian precepts of vamasrama.

I remember a very clever essay printed in Back to Godhead discussing how large numbers of people can be allayed into accepting horrifying or, at least, odorous concepts by changing the language slightly and avoiding the issue. I was very impressed. Of course, this carries on in highly corrupt societies as he mentions, but why must ISKCON use this tasteless and frightening Orwellian subterfuge?

Platitudes abound, to field poignant questions and criticisms. The favorite is, of course, "Krsna's mercy, prabhu." There are numerous others used to excuse just about any abuse or indefensible position. I'm sure you've heard them all.

I find myself at odds with the gurukula system also. The only criterion for staffing seems to be the lack of willingness or lack of ability for collecting money. In many cases, children are kept in the care and are educated by people who have no proper training or appeal for the service. The result-the uneducated are teaching, or trying to, and the unsuited are forced to be responsible for a number of children in the asrama setting. There are a few people now who are a little qualified for these positions, but, on the whole, the (underlined) system is lacking.

As for the boy's asrama, I find Jaya Gaura completely unsuited, and unless he is removed, a very nasty incident is in the cards. On three separate occasions he has attacked one of the boys in his charge. Or, on one occasion, I witnessed his abuse of my son Ravi. Ravi was repeatedly shoved, struck, and kicked by this fully grown man in his rage. If it wasn't for my own control in dealing with the man, he perhaps may have been able to perpetrate any other acts of violence against children. The view of the headmaster and the temple? Quite predictable. Nothing was done, or said."Krsna's mercy," etc. This attitude highlights the managerial philosophy somewhat akin to the laissez-faire governmental policy in 18th and 19th century Europe. Let's pretend it didn't happen-let's pretend everything is going as planned. Nobody will criticize the management for fear of being seen as unadvanced. After all, the authorities have been very graphic in their presentation of what to them signifies spiritual advancement. One of these attributes is to never say anything is wrong. Nothing ever is wrong of course-just one's mind is faulty. The mind is one's worse enemy, etc.

During my tune helping with the management, I gained a great insight into the prevailing mood of the authorities. I was included in many policy meetings and party to some very dubious activities. I became involved with very cavalier attitudes, also. For a finance meeting, it would take three ladies working for several hours to provide a feast for the four of us involved in discussion of related topics. Meanwhile, the proletariat of the temple looked on.

After a time, I was involved with "public affairs". It soon became apparent that most of my time was spent in defending actions by devotees that I could not myself condone. When dealing with the media especially, most of the time was spent in telling half-truths. I became expert as a public liar. As you well know, I could hardly tell the truth regarding the reality of ISKCON affairs, and sometimes couldn't even tell people the truth regarding the philosophy.

I am very comfortable with my position living away from he temple property. I can live like a civilized person again instead of the hippie-type living conditions at the temple. I no longer have to worry about my things being stolen. Lack of respect for other people's property (devotees or others) is epidemic-in fact, it is expected (underlined) that everything will be stolen.

I no longer have to live with cockroaches infesting my living quarters. I never saw one until I lived at the temple. I don't worry so much about communicable diseases, one of which was a very dangerous and sometimes lethal parasite. How do we expect the philosophy of Krsna consciousness to expand when even the people we consider uncivilized are shocked at our living conditions, cleanliness, and overall behavior?

It would seem that this inability or unwillingness to deal with problems, admit fault, and make corrections stems from the same paranoia that gives the society its self-righteous "us" and "them" outlook. Everyone on the outside, to a large extent, is seen as an enemy-envious, and out to destroy the society. Of course, if this attitude persists, more and more people will (underlined) take umbrage at this kind of behavior. We should be developing an open, giving, spiritual (underlined) mood, not viewing each individual as being worth a certain amount. This man might give me $20.00, this one $1,000.00. He can do this for me-she's not worth the time of day. This would definitely seem like material vision. Of course, devotees treat each other in much the same fashion-he's a $300.00/day man; she's a $500.00/day mother; he's in "Maya". For the nonmanagerial devotee, one's spiritual advancement is gauged according to how much money one can provide. As the temple president is so fond of saying, "money is (underlined) the honey."

One other main thrust that critics of the movement point out is that "cults" (ISKCON included) are against the family. ISKCON denies this charge vehemently, but the reality is that families are tolerated as long as family ties don't interfere with the temple's absolute control. If the husband and wife are "Sankirtan" devotees, then the temple management conspires to keep them apart-for monetary reasons, of course. Usually there is no family unity, as the children no longer live at home and are no longer under the control of the parents, and husband and wife are encouraged to betray their spouse. In my case, this is born out, as I am sure you can recall the trip my wife has been writing to you. Nice girl, but unfortunately a little simple. The temple has her innly under control. It is a very unfortunate position when the temple encourages a mother not to look after her children and family duties; when a husband cannot trust his wife.

The temple gives her increasing amounts of service so that, instead of teaching our deaf son, she is working all hours of the day and night. The temple was fully aware of the situation-what did they care! They only know how to manipulate trusting souls for their own benefit. She will probably realize it some day when they no longer see any value in her service, and she is cast aside.

However, not able to endure this situation for any longer, I re-enrolled Ravi at the special school. He is much happier now as opposed to doing nothing, but he is still very far behind as a result of this meddling by the temple. The situation is still completely unresolved as she gets up at 1:15 a.m. and, after the morning, is still loaded down with work. When she should be looking after the children, she is so tired she falls asleep either all morning or afternoon.

Gopal Krsna Maharaja (in whom I have no faith whatsoever) told my wife that there is "no question of giving up any service," and "Krsna will take care of the children."

In which case it would seem to make more sense for my wife, if she wants to live the completely monastic life, to go with you to your zone. If that's what she wants, and, at the moment it seems to be that family life is just a tedious barricade, then I would trust you to look after her more than this lot here.

I take family responsibility more seriously than the current ISKCON status quo and can handle things quite well-I have up to now anyway. I just wish I had taken matters into my own hands before now.

Regarding my recent trip to see you in Washington, I too was sorry not to spend some time with you. I was told that everything had been arranged (foolish me to believe such a thing!). I was to spend some time serving you. Instead, the local temple commander hunted me everywhere-apparently I was the most likely candidate for solo kitchen cut-up. Broccoli, and we still can't look each other steadily in the eye! When I saw you in the temple room the second morning, and we exchanged a few words briefly, I could understand that you were honestly glad to see me. At last somebody who is not interested in exploiting me in some fashion. Every morning I went to see Baladev. Each morning I was told that you were too busy (which I could fully appreciate). I was also told that on Tuesday you were leaving early in the morning for Baltimore-so that seemed to be that. Also there were other difficulties-minor in themselves, but collected together and given the answer that there was no chance of seeing you, made it rather silly to hang around. I was staying in the brahmacari asrama, and, between the late-nighters and the early-risers, I was not getting any sleep. I was also suffering the ill effects of hay fever, probably owing to the warmer more humid weather. Kitchen cut-up didn't help either. It seems by being told that I left in anger, you were the victim of a case of "story telling" or at least exaggeration. I would view information coming from the same source with a little more scrutiny in the future.

I am very sad to hear of your recent ill health. I hope that this will pass very quickly, because your energy, in my view, is absolutely necessary in saving pure Krsna consciousness from ensuing extinction. I hope I have not offended you by speaking candidly. Most people that I know, who for one reason or other, find themselves on the "outside" of ISKCON, told me that I was wasting my time to put the truth down on paper. Nobody wants to bear it-they all want to play "let's pretend". But it's too important for that. I want to be involved with a movement that I can stand up and say, "Yes, I support these people 100 percent." Nowadays, everything I hear makes the situation look worse. Now the temple presidents are making a power play. The more distance I put between the society and me-the less of this I will hear about.

My thanks for your patience and purity. My best regards.

Your fallen but not forgetful disciple,

Radhanath dasa