Cultic Studies Journal, Vol. 14, No. 2, 1997, page 88
not only with loyalty and devotion, but also with irony and a touch of denial. I find little in
Muster‟s book about the mixed messages Prabhupada sent to his leaders about selling
books and fund- raising. Muster does not write of strong indications in letters by
Prabhupada that speak of an insatiable need to have his books distributed and his name
recognized globally. Hare Krishna devotees, whether in or out of ISKCON, might admit to
corruption within the managerial ranks, but few dare criticize Prabhupada whom they see as
the “pure devotee” worthy of a godlike worship.
The hyperactive response in ISKCON to recruit new members and raise money, even
illegally and unethically, had to grow from the founder‟s instruction. As Muster indicates, to
many of the devotees, “Prabhupada said” was as good as a word from Krishna himself.
Many Hare Krishnas and their agents knew that Prabhupada was pleased with all the money
they brought in from major drug sales. Prabhupada made a point to disapprove of selling
drugs, but the successful drug sellers were the ones who could “catch the big fish without
getting wet,” a Prabhupada saying. To her credit, Muster does not flinch in recounting the
facts about the corruption.
The book‟s greatest value, I think, rests in its sensitive exposure of the intricate guru
system unwittingly left behind by Prabhupada. It becomes clear that Prabhupada retained
ultimate leadership in himself through his writings, and he did not invest an equal rank to
anyone, despite the claims of a few ISKCON gurus. Muster both describes and explains this
power struggle within the ISKCON sect and self better than anyone has, to my knowledge.
Exposures like hers are needed if Prabhupada‟s movement is to continue in its struggle to
reform and become a worthy home for devotees like Nandini.
Joseph Szimhart
Pottstown, Pennsylvania
Leaving the Fold. Edited by Edward T. Babinski. Prometheus Books, Amherst, NY, 1995, 450
pages.
Leaving the Fold concerns itself with fundamentalism only among Christians, although the
phenomenon can be found also in other religions and political philosophies. The editor
brings together the contributions of many who, like himself, became disenchanted with the
type of Christian religions that are described as “fundamentalist.” They describe how they
came to be committed to a style of religion shaped by a firm belief in biblical inerrancy --an
unimaginative trust in the Bible as literally the word of God in a fashion that seems to
prescind from the all-too-human collaboration. As a mind-set, fundamentalism is not
confined to men, although no women are among the witnesses in this volume. The book is a
report by more than 30 men who had been ardent adherents of very rigid groups, but who
eventually came to the conclusion that they had organized their lives based upon a
misreading of the Bible. Some of these men, upon awaiting, abandoned the
ultraconservative style of religion for a more liberal one others turned to non-Christian
spirituality some became agnostic and others atheistic. This variety of options should not
appear surprising it simply demonstrates what can happen when people begin to think for
themselves. As one reads through these personal stories-uneven in quality though they
may be-one is inclined to wonder why the conversions were so long in coming about.
Timothy William Grogan said, “Fundamentalist theology is one of the most boring disciplines
extant” (p. 313). For him, it was the boredom that spurred him toward the exit. For Conrad
Hyers, it was the humorlessness that turned him away. And he added, “The first
inconsistency to strike me forcibly was the common sacrifice of Christian love to Christian
belief.” (p. 103).
In the first chapter, Babinski makes clear the direction of this book: “According to
Protestant Christian fundamentalists, with which this book specifically deals, it is a
not only with loyalty and devotion, but also with irony and a touch of denial. I find little in
Muster‟s book about the mixed messages Prabhupada sent to his leaders about selling
books and fund- raising. Muster does not write of strong indications in letters by
Prabhupada that speak of an insatiable need to have his books distributed and his name
recognized globally. Hare Krishna devotees, whether in or out of ISKCON, might admit to
corruption within the managerial ranks, but few dare criticize Prabhupada whom they see as
the “pure devotee” worthy of a godlike worship.
The hyperactive response in ISKCON to recruit new members and raise money, even
illegally and unethically, had to grow from the founder‟s instruction. As Muster indicates, to
many of the devotees, “Prabhupada said” was as good as a word from Krishna himself.
Many Hare Krishnas and their agents knew that Prabhupada was pleased with all the money
they brought in from major drug sales. Prabhupada made a point to disapprove of selling
drugs, but the successful drug sellers were the ones who could “catch the big fish without
getting wet,” a Prabhupada saying. To her credit, Muster does not flinch in recounting the
facts about the corruption.
The book‟s greatest value, I think, rests in its sensitive exposure of the intricate guru
system unwittingly left behind by Prabhupada. It becomes clear that Prabhupada retained
ultimate leadership in himself through his writings, and he did not invest an equal rank to
anyone, despite the claims of a few ISKCON gurus. Muster both describes and explains this
power struggle within the ISKCON sect and self better than anyone has, to my knowledge.
Exposures like hers are needed if Prabhupada‟s movement is to continue in its struggle to
reform and become a worthy home for devotees like Nandini.
Joseph Szimhart
Pottstown, Pennsylvania
Leaving the Fold. Edited by Edward T. Babinski. Prometheus Books, Amherst, NY, 1995, 450
pages.
Leaving the Fold concerns itself with fundamentalism only among Christians, although the
phenomenon can be found also in other religions and political philosophies. The editor
brings together the contributions of many who, like himself, became disenchanted with the
type of Christian religions that are described as “fundamentalist.” They describe how they
came to be committed to a style of religion shaped by a firm belief in biblical inerrancy --an
unimaginative trust in the Bible as literally the word of God in a fashion that seems to
prescind from the all-too-human collaboration. As a mind-set, fundamentalism is not
confined to men, although no women are among the witnesses in this volume. The book is a
report by more than 30 men who had been ardent adherents of very rigid groups, but who
eventually came to the conclusion that they had organized their lives based upon a
misreading of the Bible. Some of these men, upon awaiting, abandoned the
ultraconservative style of religion for a more liberal one others turned to non-Christian
spirituality some became agnostic and others atheistic. This variety of options should not
appear surprising it simply demonstrates what can happen when people begin to think for
themselves. As one reads through these personal stories-uneven in quality though they
may be-one is inclined to wonder why the conversions were so long in coming about.
Timothy William Grogan said, “Fundamentalist theology is one of the most boring disciplines
extant” (p. 313). For him, it was the boredom that spurred him toward the exit. For Conrad
Hyers, it was the humorlessness that turned him away. And he added, “The first
inconsistency to strike me forcibly was the common sacrifice of Christian love to Christian
belief.” (p. 103).
In the first chapter, Babinski makes clear the direction of this book: “According to
Protestant Christian fundamentalists, with which this book specifically deals, it is a
