Cultic Studies Review, Vol. 4, No. 2, 2005, Page 37
curiosity: ―There was even talk that some of the spiritual masters, Krishna‘s purest
devotees on earth, were living secret lives of passion and deceit‖ (p. 125). Later he adds,
―Other spiritual masters were facing criminal charges for serious shenanigans. One by one,
the candles of pure devotional service to Krishna were burning out‖ (p. 190).
In several instances, he mentions a rumor that Ramesvara, the guru for the West Coast,
was involved with prostitutes. This is the first time I heard that rumor, even though
Ramesvara was my ―guru‖ when I was involved. Though it later came out that Ramesvara
had other problems, I never heard that he went to prostitutes. But who knows? There used
to be a saying among fringe members that every rumor in ISCKON grows from a grain of
truth.
At the end of the book, the deprogrammers show Gabriel newspaper articles about
ISKCON‘s crimes. He listens to tapes and watches videos of former devotees disclosing what
they know about ISKCON‘s failings. The deprogrammers introduce Gabriel to former
members who tell him what the organization is really like. Finding out the truth about
ISKCON helps Gabriel reject his affiliation and give up the indoctrination he had accepted.
Gabriel‘s crucial turning point comes way before the deprogramming, however. It happens
at the end of Part I, when his guru is giving a class. Gabriel challenges Bhavananda with
this question:
Guru-ji, the Hare Krishna philosophy teaches that we are all individuals, and
that we each have a unique relationship with Krishna. Yet every day the
devotees do the same activities, dress the same, and eat the same. I don‘t
see where I am becoming an individual? (p. 125)
Gabriel recalls: ―The blue-eyed guru turned red. ‗You Hasidic, Mayavadi apparadhe ...
Have you no gratitude for what has been done for you?‘ ― (p. 125) Gabriel says, ―I didn‘t
know whether to throw myself off the rooftop, or fall at the feet of His Grace begging
forgiveness‖ (p. 125). He also recounts the condemnation of his peers for challenging the
guru. This encounter changes Gabriel from a submissive follower to a follower with doubts.
He begins to realize that he is an asset to the organization only as long as he brings in
money and doesn‘t ask any tough questions.
He also begins to realize that he is criticizing himself for things that are the fault of the
organization. The most blatant example is that the organization expected devotees to solicit
donations without permits. Over the course of the book he is taken to jail, detained, and
ushered off of private property by security guards as a matter of routine. In each incident
he tries to cling to the ISKCON party line, blaming himself for the predicament because of
his lack of faith, or because of his minor spiritual infractions, such as his ―lust‖ or his
―attachments‖ to the material world.
The reader wants to shake the poor fellow to get him to see what‘s really going on. He is
being used to raise money and made to feel guilty for everything that goes wrong. His
telling of these dilemmas seems true to life. Outsiders who want to understand how
brainwashing works will learn well from reading Gabriel‘s descriptions. Brainwashing goes
deep. Even after undergoing a full deprogramming, he writes in the last chapter, ―I
understood that the Hare Krishnas are a destructive cult, but it would be years before I
could verbalize it without fearing the wrath of God‖ (p. 218).
The book is a page turner and true to the experience. As an author, Gabriel put himself
back into the situation to explain what it was like at each stage. In Part I he is a willing
participant, but Part II portrays his disillusionment, leading to his separation from ISKCON.
Part II is a study in rebellion against the brainwashers‘ rules. He says it himself:
curiosity: ―There was even talk that some of the spiritual masters, Krishna‘s purest
devotees on earth, were living secret lives of passion and deceit‖ (p. 125). Later he adds,
―Other spiritual masters were facing criminal charges for serious shenanigans. One by one,
the candles of pure devotional service to Krishna were burning out‖ (p. 190).
In several instances, he mentions a rumor that Ramesvara, the guru for the West Coast,
was involved with prostitutes. This is the first time I heard that rumor, even though
Ramesvara was my ―guru‖ when I was involved. Though it later came out that Ramesvara
had other problems, I never heard that he went to prostitutes. But who knows? There used
to be a saying among fringe members that every rumor in ISCKON grows from a grain of
truth.
At the end of the book, the deprogrammers show Gabriel newspaper articles about
ISKCON‘s crimes. He listens to tapes and watches videos of former devotees disclosing what
they know about ISKCON‘s failings. The deprogrammers introduce Gabriel to former
members who tell him what the organization is really like. Finding out the truth about
ISKCON helps Gabriel reject his affiliation and give up the indoctrination he had accepted.
Gabriel‘s crucial turning point comes way before the deprogramming, however. It happens
at the end of Part I, when his guru is giving a class. Gabriel challenges Bhavananda with
this question:
Guru-ji, the Hare Krishna philosophy teaches that we are all individuals, and
that we each have a unique relationship with Krishna. Yet every day the
devotees do the same activities, dress the same, and eat the same. I don‘t
see where I am becoming an individual? (p. 125)
Gabriel recalls: ―The blue-eyed guru turned red. ‗You Hasidic, Mayavadi apparadhe ...
Have you no gratitude for what has been done for you?‘ ― (p. 125) Gabriel says, ―I didn‘t
know whether to throw myself off the rooftop, or fall at the feet of His Grace begging
forgiveness‖ (p. 125). He also recounts the condemnation of his peers for challenging the
guru. This encounter changes Gabriel from a submissive follower to a follower with doubts.
He begins to realize that he is an asset to the organization only as long as he brings in
money and doesn‘t ask any tough questions.
He also begins to realize that he is criticizing himself for things that are the fault of the
organization. The most blatant example is that the organization expected devotees to solicit
donations without permits. Over the course of the book he is taken to jail, detained, and
ushered off of private property by security guards as a matter of routine. In each incident
he tries to cling to the ISKCON party line, blaming himself for the predicament because of
his lack of faith, or because of his minor spiritual infractions, such as his ―lust‖ or his
―attachments‖ to the material world.
The reader wants to shake the poor fellow to get him to see what‘s really going on. He is
being used to raise money and made to feel guilty for everything that goes wrong. His
telling of these dilemmas seems true to life. Outsiders who want to understand how
brainwashing works will learn well from reading Gabriel‘s descriptions. Brainwashing goes
deep. Even after undergoing a full deprogramming, he writes in the last chapter, ―I
understood that the Hare Krishnas are a destructive cult, but it would be years before I
could verbalize it without fearing the wrath of God‖ (p. 218).
The book is a page turner and true to the experience. As an author, Gabriel put himself
back into the situation to explain what it was like at each stage. In Part I he is a willing
participant, but Part II portrays his disillusionment, leading to his separation from ISKCON.
Part II is a study in rebellion against the brainwashers‘ rules. He says it himself:
