Betrayal of the Spirit is a troubling book for several reasons. First, because most of the decay and denial graphically described in the description of ISKCON during the ten years after the passing of Srila Prabhupada, are true.

Secondly, because the author's attempt to illustrate the society's discrepancies and, perhaps, validate her decision to distance herself from the International Society for Krishna Consciousness and her former position with the society's newspaper - largely ignores ISKCON's positive spiritual contribution in nurturing many lives and its social contribution in many countries.

It is a helpful book in understanding ISKCON's early years, but standing alone offers a picture of the society that is neither balanced nor complete.

Muster weaves a colourful story of her decade of temple life within ISKCON, beginning with her first meeting with the Hare Krishnas as a college student at the University of California. She narrates her early ashram years, her years of editorial work at the society's newspaper (ISKCON World Review) and her gradual disillusionment with the organisation.

As a former member of the public relations department, she experienced particular angst, and thus focuses much of her book on ISKCON's unwillingness to publicly address critical issues that arose between the years 1977-87, the first ten years after Srila Prabhupada's 'departure'.

I empathise with the narration and dilemma that Muster vividly describes. As Director of Communications for ISKCON in North American since 1993, I am often beleaguered with the pressure of presenting a healthy institution to its constituents, while providing objective - and often harsh - internal critique to facilitate growth and reform.

At a seminar I attended in 1994, the Director of Public Relations from an Alabama Baptist seminary taught that institutions expect their communications people to be 'a mouthpiece for the organisation: to tell the good news.' But, he warned, a communicator's most important job is to be a 'mirror for the organisation'. To communicate from the outside in, how the larger society perceives, evaluates, appreciates and faults that smaller community or institution.

In that capacity, oddly, Muster continues to serve ISKCON. Her (only slightly exaggerated) description of the eventual corruption (of an uncomfortably large number) of early gurus, ISKCON's scepticism toward non-devotee opinions and input, and the unwillingness to demand accountability at all levels of leadership, tell a painful story.

In the Bhagavad-gita, Lord Krishna says that every endeavour is covered by some degree of fault or, as the common adage goes, to err is human. To some degree, then, we must forgive the mistakes of the past and move onward.

Real danger, however, lies with the close-mindedness and lack of self-criticism that often accompany religious zeal. Documenting ISKCON's failures, then - and its unfortunate willingness to overlook them - is the book's strength.

As Larry Shinn writes in his foreword to Betrayal:

Muster's account shows that considerable personal and institutional denial took place among Hare Krishnas who were in positions of leadership and had the capacity to stop illegal economic activities or corrupt religious practices that were unethical by the Hare Krishnas' own standards. More leadership that is circumspect would have saved the group a half decade of public denial and internal conflict. (x)

Betrayal of the Spirit is an interesting read. Few ISKCON devotees, friends or observers will not fail to find some previously unknown detail of the movement's tumultuous ten years after the departure of our founder-acarya. Human frailty, sin, chauvinism, lust, greed and envy are historically proven elements for a successful publication. Thus, they will find here a prominent place.

This overemphasis on the negative, however, is also the book's greatest weakness. Although Muster does not dwell on controversy, an objective reader familiar with ISKCON will recognise that the journalistic penchant for sensationalism and (perhaps) a need for 'personal healing' have overshadowed the more important demand for balance and objectivity.

As Shinn comments,

Much as a disillusioned spouse looks back on his or her marriage with both longing and regret, so, too, Nori Muster's story provides a selective remembering of her experiences within ISKCON . . . Therefore, many positive ISKCON news events are passed over for their more negative counterparts. (x)

Nonetheless, much can be learned from Betrayal of the Spirit, especially by ISKCON leaders who should be vigilant not to repeat the mistakes of the past, while zealously pursuing a brighter future.

As a member of ISKCON since 1975, I, like Muster, am painfully aware of the society's historical shortcomings, and its often spastic endeavours for renewal. But despite that, the contributions of ISKCON have far, far overshadowed its mistakes.

Shinn writes,

After Nori Muster left the movement [in 1987], reforms continued not only in the United States but also in India and throughout the world. It is not surprising that the Hare Krishnas who experienced major institutional setbacks began to develop mature, spiritual and institutional reforms in response to these crises . . . It is important, therefore, to understand that Nori Muster writes about ISKCON in the United States during the 1980s, not the Hare Krishna movement throughout the world during the 1990s. (xiii)

ISKCON does not choose to see itself as a 'marginal religious organisation' as it is sometimes described. It wishes to be an important spiritual movement, just as Srila Prabhupada envisioned his presentation of Srimad-Bhagavatam to be 'a cultural presentation for the re-spiritualisation of the entire human society.' (Preface: xxi)

To fulfil its vision and mission, ISKCON must continue to mature. Betrayal of the Spirit records many of ISKCON's past shortcomings. It is up to the current members and leaders of ISKCON to learn from past mistakes and to rectify them. ISKCON's ability to develop the ongoing process of maturation, through analysis and self-evaluation, and to respond to criticism, will decide the success of the vision and the mission.

Anuttama dasa
ISKCON Director of Communications, North America

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