KILLER KRISHNAS FROM INNER SPACE

by Charles Carreon

I had never thought particularly ill of the “International Society for Krishna Consciousness” (“ISKCON”) until I read Monkey On A Stick -- Murder, Madness, and the Hare Krishnas by John Hubner and Lindsey Gruson, published in 1989. I discovered the book on a paperback rack in 1999 while standing in an A&P grocery store killing time one evening in Daytona, Florida. Initially captivated by the almost-unbelievable tale of how a gang of pedophile vegetarians ran an international sex and drug ring under the guise of a charity and service, I returned to the story several times, and have now produced an up-to-date telling of how one more hippie dream went horrendously sour with the help of this kooky little thing called “Eastern religion.” This article is separated into two parts, a summary of some of the most lurid stories that appear in Monkey On A Stick, and the legal story, drawn primarily from legal documents and news reports about the aftermath of the IKSCON pedophilia scandal.

Monkey On A Stick covers the time period in the mid-to-late eighties, when eleven Western "gurus" ruled the ISKCON empire, after the death of founder Swami Prabhupada, and abused their power over hundreds of thousands of Krishna devotees. Based in India, the virulent, perverted nature of the cult that operated under the acronym ISKCON, “International Society for Krishna Consciousness,” has never been fully known. This book is well worth reading, whether you are looking for good reasons to avoid getting into a religious cult, or are simply a devotee of the true crime genre.

The most horrific events in the book center around sex, murder and drug dealing at a West Virginia temple called “New Vrindaban,” founded by Keith Ham, a New York homosexual who dropped out of the Columbia grad school religious department to become an early devotee of Prabhupada and took the name Kirtananda (“Blissful-in-sacred-song”). Kirtananda and his partner Howard Wheeler, who joined at the same time, rose high in the Krishna hierarchy. Both were perverts to the core. Wheeler opened a temple in Ensenada, Mexico near the flesh markets of Tijuana, and enjoyed the free access to the bodies of poor children as only a pedophile could. Kirtanananda shielded a teacher from prosecution who publicly sodomized many young Krishna children in his classroom in front of their peers, and shipped him to India as the police were closing in with an arrest warrant.

If you went to an airport in the seventies, you may have wondered what would happen with the money if you gave a young devotee money in exchange for pseudo-ecstatic dancing, repetitive music, simpy smiles, and cheap incense. Read this book and wonder no longer. The official name for the platoons of urban change-scavengers was "sankirtan groups," but they were colloquially referred to as "scam-kirtan." Armies of young women, bullied by cynical, pimpish fellows, wrung innumerable dollars from the pocketbooks of tired Americans, meeting a usual quota of $300 a day, or getting a beating to cover the difference. These young women were also often sexual playthings for the heterosexual appetites of the more plebeian devotees who went for that sort of thing. Kirtanananda also collected millions from drug dealing and money laundering, and directed rings of scam-operators who solicited donations in the name of Vietnam veterans, hungry children, etc.

Kirtanananda was reportedly inseparable from a young boy called Samba, who sat at his side at all times, and with whom he often slept. Kirtananda was also unquestionably a woman-hater. He counseled men to beat their wives “like their prayer drums” – because it would improve them -- and despised audiences with women devotees, describing the occasion as "fish night," when extra incense had to be burned to counter the odor of women. According to the authors, the entire Krishna empire became a magnet for homosexuals with a lust for power, after Prabhupada, disenchanted with the 80% divorce-rate that afflicted the numerous marriages between devotees that he had arranged by edict, decided that only sannyasins, (male) "renunciates," could take leadership positions in the organization. While “celibacy” was enjoined upon male sannyasins, staying in the closet was no problem for these skirt-wearing, chanting, dancing worshippers of Vishnu.

Kirtananda’s management of New Vrindavan was similar to the style that Leona Helmsley would have adopted if she’d been operating the Vatican. Little people would of course sometimes get hurt when God went about His business. So there were a few shallow graves here and there on the property — big deal. The temple roof was leafed with gold, and the floors were pure marble. The architecture overawed with splendor, lifting the mind to God. Lots of people felt very peaceful and divine there, leading them to part with a check or a stack of ill-gotten cash.

Kirtananda was as blatant about ruling by terror as Don Corleone. He expressly ordered the horrifying murder of Chuck St. Denis that's chillingly described in the book’s opening chapter. He was shot twelve times with a .22, and repeatedly stabbed in the chest with a kitchen knife while being exhorted to chant Krishna’s name so that he would be reborn in the Hindu heaven. As the life fled from him, he howled like a dog, so the killers cracked his skull with a hammer. Even after all that, as they wrapped his body in a plastic tarp, he opened his eyes and warned them not to do that, because then he wouldn’t be able to breathe. They buried him under a stream, which is probably a good way to make a spirit unquiet, and perhaps that is why his cries, which vanished into the West Virginia night, echoed on, causing rage to burn even in the hearts of idiot mouse-like devotees accustomed to burying their fears in monotonous chanting.

Kirtananda, quoting one of Prabhupada’s quaint Indian sayings, likened the murder of St. Denis to impaling "a monkey on a stick" to frighten other monkeys, and for a long time it worked. Everyone in New Vrindaban knew that St. Denis had been killed on Kirtanananda’s orders by his personal thug, Tom Drescher. No one dared to speak out because Drescher lived under Kirtananda’s express protection, in the lap of privilege, right there in New Vrindaban. Undermined by Kirtanananda's financial influence, the local police and prosecutors didn’t act against Drescher.

But justice sometimes finds its vehicle. One day a deranged devotee spontaneously attacked Kirtananda with a three-foot steel rod, making serious dents in his brain. Kirtananda barely survived, and ever after walked with a cane, suffering headaches and double vision. Even in that debilitated state, however, Kirtananda maintained his corrupt grip on the faithful, and directed Drescher to kill Steve Bryant, the New Vrindaban exile who considered it his mission from Krishna to expose Kirtanananda's abuses, and had been publishing the embarrassing truth. Drescher killed Bryant in LA, which caused the pot to boil over, and resulted in his prosecution and conviction for St. Denis’ murder. Now serving a life sentence in prison, Drescher has nevertheless been elevated by his service to Krishna to the status of holy assassin, a destroyer of unbelievers. In a special ceremony conducted by Kirtanananda, he was given authority to initiate prisoners in the Hare Krishna path, and has several followers inside.

The Legal Story

Kirtananda Convicted and Released After A Few Years In Club Fed

The story that the authors of Monkey On A Stick tell about the ISKCON cult has been confirmed by subsequent revelations. In February 1987, the New Vrindavan was closed and the principal fled the country as law enforcement closed in. On February 17, 1987, Frederick DiFrancesco and and Larry Gardner were indicted on child molestation charges, and although Kirtananda denounced the investigation and charges as mere persecution, in 1990 the Feds indicted him on five counts of racketerring, six counts of mail fraud, and conspiracy to murder St. Denis and Bryant. A jury convicted him of all but the murder-conspiracy charges, but the verdict was reversed on the grounds that testimony about the child molestation had prejudiced the jury. In the midst of a retrial, he pled guilty to one count of racketeering, and was sentenced to twelve years in prison. Released in 2004, he was received, as the New York Times put it, “into the welcoming arms of his congregation,” notwithstanding that ISKCON had discharged him from his religious position after concluding he was a pedophile.

The Texas Racketeering Lawsuit Against IKSCON

Well-known Texas trial attorney Windle Turley filed a federal lawsuit [online a thttp://www.harekrsna.org/gurupoison/support/turley-case.pdf]

in 2000 on behalf of around 50 innocent children whose parents left them in the care of pedophiles while they worked the streets, scrounging cash to buy gold roofs and fancy cars for the heirarchy. Turley named 16 corporate defendants based in Texas, Pennsylvania, New York, Washington, Florida and California, seven defendants in their capacity as Executors of the Estate of A.C. Bhaktivedanta Swami Prabhupada -- Gregory Gottfired, Robert Grant, Thomas Hertzog, Ghopal Khanna, Howard Resnick and Glen Teton – and 18 more defendants as members of the Governing Body of Commissioners of ISKCON (the “GBC”). These defendants, by legal name and Krishna name, were FARAMARZ ATTAR (“Atreya Rsi das”), CHARLES BACIS (“Bhavananda das”), WILLIAM BERKE (“Bali Mardan das”), ROBERT CORENS, (“Rapanuga Swami”), WILLIAM DEADWYLER, III (“Ravindra Svarupa Das”), WILLIAM EHRLICHMAN (“Bhagavan Swami”), JOHN FAVORS (“Bhakti Tirtha Swami”), STEVEN GOREYNO a/k/a STEVEN GUARINO (“Satsvarupa das”), MICHAEL GRANT (“Mukunda Goswami”), KEITH HAM (“Kirtanananda”) resides, THEODORE RICHARD HARRIS (“Panca Dravida Swami”), THOMAS HERTZOG (“Tamal Krishna Goswami”), JEFFREY HICKEY (“Jagadish das”), GOPAL KHANNA (“Gopal Krishna Goswami”), HANS KARY (“Hansadutta Swami”), WILLIAM OGLE (“Balavanta das”), HOWARD RESNICK (“Hrdayananda das Goswami”), BRUCE SCHARF (“Brahmananda”).

Turley’s complaint alleged that ISKCON became a den of thieves and a one-stop-shop for pedophiles, who in exchange for donations, would find a perv-friendly environment, a ready supply of compliant victims, and cover from investigation and prosecution.

“ISKCON and its leaders …­­­enriched themselves by granting special favors to large fund raisers and donors, even if some large donors were drug dealers and other criminal elements. The special favors include, among others:

(a) Granting teaching positions to sexual predators so they would have access to children for their sexual gratification;

(b) Giving young girls from the gurukulas as brides to older donor men;

(c) Creating “asylum” and a ring of protection against apprehension of fugitives, including those dealing illegally in arms, drugs and murder, within the ISKCON enterprise;

(d) Destroying evidence and failing to report criminal conduct on the part of ISKCON and devotees.”

Turley further alleged that under the cover of being an international religious organization, ISKCON offshored its perversities in India, where sexual abuse of children is culturally accepted, rarely investigated, and virtually never prosecuted.

“In a conscious effort to avoid policing and scrutiny by U.S.A. child protection agencies, ISKCON took a large portion of its boarding school activities overseas to India. In India, ISKCON managed at least two profoundly abusive boarding schools for boys. These were the Vrindavan and Mayapur schools. Both were staffed and controlled by appointees of ISKCON who were, for the most part, assigned from the United States. The students sent there were almost exclusively from the United States, and the management policies, devised and implemented by the GBC, originated in the U.S.A. The Indian schools were among the worst offenders and abusers of minor boys, and many of the Indian school teachers and leaders were also teachers, leaders and abusers in United States schools.”

Turley’s complaint alleged that devotees were required to put their children in the “gurukula” boarding schools, which were basically pools of children who were rented to pedophiles.

“Some examples of the types of abuse and neglect to which the children, ranging in age from 3 years to 18 years, were subjected include but are not limited to:

· Sexual abuse including rape, oral sex, intercourse with children, sexual fondling of children, and masturbation with children.

· Physical beatings of children with boards, branches, clubs, and poles.

· Physical beatings by adult teachers and school leaders with fists to the head and stomach.

· Kicking the children into submission.

· Children were in some instances made to walk great distances in bitter cold, including snow and rain, without jackets, coats, or shoes.

· Children were often forced to sleep on cold floors and in unheated rooms.

· Children were frequently deprived entirely of medical care [for] malaria, hepatitis, yellow fever, teeth being knocked out, broken facial bones, and broken bones in their hands, often inflicted as they attempted to shield themselves from beatings.

· Children were sometimes kept in filthy conditions. In at least one instance, a local group utilized what had recently been a cattle or horse barn for a nursery.

· In almost every school the children were kept in severely overcrowded conditions, often forced to sleep shoulder to shoulder on the floor or in small rooms in three-high bunks with 10 or 12 children to each tiny room.

· The children were physically abused by being awakened every day in the early morning hours (generally at 4:00 a.m.) and subjected to a cold shower, after which they were taken, without any breakfast, to a daily religious service. At some schools, the children were forced to walk great distances in the dark to attend the service, and often in cold or rainy conditions, clothed only in their thin gown-like “dohti.”

· The children were not provided bathroom tissue, but instead were expected to wipe themselves with their fingers, after which they would dip their fingers into a bowl of water.

· As punishment for not cleaning themselves thoroughly, children were scrubbed with steel wool until their skin was raw and sometimes bleeding.

· Children were abused when they were forced to sleep on their wet blankets or in tubs as punishment if they wet their bedding.

· Some children were forced to wear their soiled underclothes on their heads for long periods of time because they had wet themselves.

· Children were often forced to go without food entirely, either because there was none, or as punishment. When food was provided, it was always inadequate for a growing child’s diet.

· The inadequate food that was provided was often prepared in unsanitary conditions, was of very poor quality and so unpleasant that even hungry children frequently could not eat it. In at least one school, the children learned as a matter of routine to remove insects from their food before eating it.

· Each child was expected to eat what they were provided. If they did not do so, their served portion was kept on their plates until the next meal when it was served again. This process often continued until the cold food -- even moldy and insect-infested -- was swallowed.

· In some schools, children were forced to lick up their vomit from any foul food they may have thrown up.

· At New Vrindavan, three young boys, about six or seven years of age, who worked in the kitchen, took some food to their hungry friends. They were caught and punished by being gagged, having bags placed over their heads, and being put in a small room for several days with only a bucket for their waste and no food or water. One of the same boys was later slammed by a teacher into a marble wall, resulting in a loss of some teeth and fractured facial bones.

· Children were controlled by various threats to hurt or kill them and by punishments. Young children, strictly limited to a vegetarian diet, were continually terrorized when told that non-Krishnas were meat-eaters, that they ate each other, and that the children, if given to or taken by the meat-eaters, would themselves be eaten.

· Children often saw rats in their rooms and schools. Some children (such as those at the school in Dallas) were told the rats lived in a particular old closet, and the child would be, and often was, placed in the closet if they didn’t do as told.

· One form of punishment included forcing little children to stand on a crate for long periods of time in a darkened closet “so the rats would not eat them.”

· Very young children were in fact placed in those dark and locked closets and left afraid and crying for hours at a time. They were locked overnight in dark cellars with dirt floors. One young child was made to sleep alone in the loft of a cold barn for many nights.

· Sometimes the children were sent by their superiors to massage and bathe the religious gurus and then drink their now “blessed bath water.”

· In some cases, children were stuffed into trash barrels for periods of two to three days, with the lid on, as punishment for relatively trivial “sins.”

· Children were almost universally told that if they disclosed their condition or complained to their parents or others, they would be severely punished. When complaints were made, the children were publicly and often severely beaten or subjected to other forms of punishment.

· Girls, as young as 12 or 13 years, were frequently “given” or “promised” to an older male in the movement. Although their marriages were generally not sexually consummated until the child was at least 16 or 17 years old, the little girls were terrorized by the threats, and often reality, of being given away by their leaders to become engaged to marry “strange old men.”

· Children were often forced to lie awake in their beds or sleeping bags and listen as their little friends were sexually molested by teachers and other leaders.

· The children were emotionally abused by subjecting them to near-total parental and societal isolation. In an effort to totally control their minds, the children were, in most cases, separated and isolated from their parents and were not allowed to have regular contact with their parents. Personal visits, correspondence, and telephone calls were either forbidden or discouraged. Gifts, particularly of food, were intercepted. For example, one young boy felt abandoned by his parents, and had no contact with his family for more than a year. He later learned the one small package of cookies sent by his mother was intercepted and kept from him.

· Children were frequently moved to different schools in different states without the consent (or, sometimes, knowledge) of parents. Some children were hidden from parents. Some boys were shipped out of the country to ISKCON schools in India. In at least some cases, after the parents discovered their child’s whereabouts and made arrangements for them to come home, their plane tickets were intercepted, and torn up in front of the children. Then, these children were punished for their parents’ attempt to bring them home.

· Even though the children were given by their parents to ISKCON to educate, except for the reading of their “vedic scriptures,” the children received little or no education.

· Because of near-total isolation from the outside world and lack of education, the children who remained within the ISKCON schools for extended periods of time were totally unequipped to enter outside society. They have experienced extreme difficulty in earning a living, entering and maintaining relationships, including marriage, and in adapting to the laws and regulations of society. Many are in need of extended psychological and/or vocational training, rehabilitation, and medical care.”

Helping Hands From The Religious Establishment Reach Out To Aid ISKCON

Strangely enough, mainstream U.S. churches supported ISKCON in its efforts to get the lawsuit dismissed. The following groups joined in filing a “friend of the court” brief urging Judge Sam Lindsay to dismiss the case on the grounds that a church could not be legally characterized as a “racketeering” organization, and thus there was no federal law on which the court could base its exercise of jurisdiction over the defendants.

The American Jewish Congress
Baptist Joint Committee on Public Affairs
Christian Legal Society
Christian Life Commission of the Baptist General Convention of Texas
The Church of Jesus Christ of Latter-Day Saints
The Evangelical Covenant Church
The First Church of Christ,Scientist
General Conference of Seventh-day Adventists
General Assembly of the Presbyterian Church (U.S.A)
National Council of Churches of Christ in the United States
United States Catholic Conference

Affecting a pious and disinterested tone, these eleven churches, each of which has now been implicated in the ever-widening scandal of ecclesiastical sex abuse, waded into the dispute to protect the coffers of ISKCON from being tapped by a damage award that could help the Krishna children rebuild lives shattered by their collision with a diabolical cult that had the foresight to incorporate as a church in order to conceal, foster, and escape justice for its widespread criminal activities. The “friend of the court” brief, filled with supercilious chaff, referring to the churches as “amici,” dresses up the argument in First Amendment garb:

“This case originally involved allegations of sexual abuse by some members of the International Society For Krishna Consciousness (ISKCON) entrusted with the education of children. Amici do not have any knowledge of the truth of these allegations, nor are we speaking to any factual issues in this case. We all unequivocally condemn all forms of sexual, physical, and emotional abuse whenever such abuse occurs. All of the amici with pastoral responsibilities have, in our own ways, sought to deal with it, and to heal its devastating effects. Amici file this brief because proper resolution of the serious threat to religious freedom posed by the RICO claim in the Amended Complaint is critical to the autonomy of churches, synagogues, mosques, and other religious organizations. Religious freedom is fragile enough without adding the threat of destruction by lawsuit under a statute designed to eliminate organized crime, not organized religion. The attempted use of RICO to target an entire religious community is an outrage against the First Amendment.”

Judge Lindsay accepted the argument that churches cannot, as a matter of law, be characterized as criminal organizations, thus giving the green light to creative criminals who wish to adopt the ecclesiastical cowl as a cloak for criminality. Calling the ruling a “victory for religious freedom,” attorney David Liberman equated liberty with libertinage, an intent that I am certain the Framers of the Constitution never conceived in all of their deliberations.

Chapter 11 Bankruptcy To The Rescue

After the suit was dismissed, Turley refiled in Texas state court, and ISKCON moved to the next stage of legal defense – the bankruptcy courts. Claiming that the $400 Million in damages sought exceeded the value of ISKCON’s property, Liberman orchestrated bankruptcy filings of numerous ISKCON-related entities around the nation. This required all injured individuals to submit claims in bankruptcy by June 30, 2003. The case was settled in bankruptcy in May 2005. By that time, 540 Krishna children had submitted claims, and a $9.5 Million fund was allocated to provide them with awards. A press release stated: “The amount each individual receives will be based on the nature of the abuse, its severity, and the time factor. The amount of compensation received by most will range from $2,500 to $50,000.” ISKCON leaders mumbled mea culpas all the way to the bank, proving as many a mediator has argued, that saying you’re sorry can greatly reduce the bill you’re forced to pay.

A Pittance For The Victims

Ultimately, with insurance money, Turley garnered $20 Million to be divided among the claimants. If we take out just 25% for Turley, that leaves $17.5 Million, which divided by 450, gives you less than $39,000 per claimant. Take a look at the types of abuse those children suffered – teeth knocked out, forced to eat their own vomit, and according to statements from virtually all of the children interviewed, an interminable, daily stream of sexual assaults. Ask yourself how forty-grand can possibly compensate for those types of injury. Ganganam Dasa wrote a short article in October 2009, in which he said that the settlements were small: “It works out to about two thousand dollars twice a year for 4 years -- about enough to pay rent and bills for a short time -- a pittance for a stolen childhood and a bleak future.” The suffering that the Krishna children endured in childhood was a setup for failure in adult life. As Ganganam Dasa wrote:

“As many of us gurukulis are in our 30's and because of the low quality of education given in the gurukulas, university entrance was impossible. While ordinary karmis (non-Krishna people) are having successful lives -- financial, emotional, and family stability -- every gurukuli I know is struggling day to day, have not attained the dreams of having what karmis consider even average success: family, a comfortable living situation, reliable vehicle, etc. I have to emphasize that when I was 4, I didn't make the choice, unlike adults, to join a religion that celebrates poverty, lack of family, and viewing the world as a Kali Yuga hellhole that we must leave ASAP. Now as a result, many of us have grown up into exactly what was planned for us -- emotionally disturbed, unskilled losers, while many others around us who had normal childhoods are prospering with happy lives complete with families of their own. It's no wonder some have attempted or chosen to end their lives through suicide.”

The Violators Got A Free Ride

In the end, it seems clear that: (1) there were at the very least over five-hundred children subjected to conditions of terrible abuse that destroyed their experience of childhood and rendered them unfit for adulthood, (2) the ISKCON organization ultimately admitted total responsibility for the creation and establishment of the system that enabled the abusers, (3) the abusers were never systematically identified or held personally responsible, and were effectively immunized by the bankruptcy proceeding, (4) virtually no one, besides the two pervert teachers indicted in South Carolina, were ever even criminally charged, much less convicted for their commission of heinous acts of abuse, and (5) the ISKCON organization has suffered little in the way of consequence on a financial scale, a mere speeding ticket in the life of a cult that has vacuumed the cash out of innumerable pockets and purses.

It’s quite remarkable, really, and teaches you something – the sins of the parents will be visited upon the children, and when you are born to parents stupid enough to raise you in a cult, nobody is really going to care that much about your problems. It will all be viewed as self-inflicted, even though, as Ganganam Dasa said, he had nothing to do with the bad choices his parents made. So when you see someone leading their whole family into a lifestyle that says you should surrender everything worldly, pursue a life of poverty, and give your children the gift of a sanctified lifestyle, tell them story of the Killer Krishnas. Maybe, just maybe, they’ll think twice.




http://www.naderlibrary.com/bulletin_board/viewtopic.php?t=702&sid=5503fcc556e453b0ff6243b323c957f4

Srila Gurudev joins Iskcon

ISKCON NEWS

http://eltamborrugiente.blogspot.com/

S.O.S FAZENDA NOVA GOKULA ISKCON BRASIL

Todas as glorias a Sri Sri Radha Gokulananda, Sita Devi, Rama , Laksmana, Hanuman e Sri Sri Goura Nitay, Guru Parampara!

Denuncia de Invasão da Fazenda Nova Gokula , em Pindamonhangaba - Sao Paulo, em área de preservação ambiental (APA da MANTIQUEIRA) -

False Guru end Fake Acarya

"There are a great deal of so-called gurus who steal the wealth of their disciples, whereas a guru who has the capacity to purify one's heart and make one affluent with the wealth of krsna-prema is extremely rare in this world. Fortunately..., we somehow attained the opportunity to come to the lotus feet of such an extremely rare guru. By his mercy, we learned that the svarupa laksana of a real guru manifests only in a maha-bhagavata for such a maha-bhagavata is constantly engaged in service to Krsna and has completely conquered the urges of speech, mind, anger, tongue, belly and genitals. He alone is eligible to bestow mantra and the maha mantra for he alone has a completely pure heart, saturated with prema and illuminated with the very nature of mantra and nama. If a person has neither attained mantra-siddhi nor realized the non-difference between the holy name and the possessor of the name, then his efforts to bestow mantras are nothing but hypocrisy." .....from the Editorial to the latest Harmonist...adapted from Gaudiya, year 2, issue 3

PEDOFILIA NA INSTITUIÇÃO ISKCON FASHION

Mensagem Confidencial do Subcomitê GBC

Sobre Caso de Pedofilia de Lokanatha Svami

PEDOFILIA NA INSTITUIÇÃO

Breve Relato de um Incidente em 1990 Envolvendo S. S. ,

Mensagem Confidencial do Subcomitê GBC

Sobre Caso de Pedofilia de Lokanatha Svami

RE: Copia da mensagem para a reunião do GBC

Caros membros do GBC, é meu dever informá-los das ações de um subcomitê especial do GBC que trata de uma investigação confidencial sobre Lokanatha Maharaja. Os membros do subcomitê são: eu próprio, Badrinarayana Prabhu, Mukunda Maharaja, Sridara Swami, Virabahu Prabhu, and Ravindra Swarupa Prabhhu.

 É importante que vocês estejam cientes das decisões e descobertas do comitê para que possam lidar adequadamente com os rumores que estão circulando.

Por favor, entendam que esses assuntos são estritamente confidenciais. Eu estou pedindo a cada membro do GBC para não mostrar esta mensagem para ninguém mais. Também, por favor, apaguem esta mensagem depois de lê-la.

Madhusevita Prabhu pediu-me para adicionar o seguinte: “Se um membro do GBC for detectado tendo impresso ou divulgado este relato de uma maneira inadvertida ele pode estar sujeito à censura pelo Ex Comm”

Aqui estão os detalhes:

"Em 1990 enquanto permaneceu na casa de uma família por alguns dias Lokanath Swami (Swami x) tocou uma jovem garota pré-adolescente de um modo inapropriado, colocando sua mão no colo dela. Ele estava sentado próximo a ela em um sofá na sala de estar da família, ambos estavam segurando of livro de Krishna em suas mãos, a mão que segurava o livro (a parte de trás da mão) repousou no colo dela enquanto ele lia o livro de Krishna. A mão não se moveu.

 

Em 1993 quando o presidente do GBC tomou ciência do incidente e designou um comitê para tratar do assunto, Swami x foi também informado à parar todas as iniciações.

O comitê conduziu uma investigação completa, a qual incluiu trazer uma equipe de profissionais especialistas em Nova Iorque e incluir Mãe Yasoda. O custo dos especialistas excedeu U$2.500 por uma avaliação intensiva de quatro dias. Os especialistas fizeram um exame em profundidade do Swami x, depois do qual eles concluíram que este infeliz incidente tinha ocorrido por causa da completa falta de experiência do Swami x no assunto de trato com mulheres. Tendo aprendido sua lição (a necessidade de seguir a conduta social apropriada para um sannyasi) eles estavam confiantes de que este incidente não re-ocorreria. Eles também declararam que ele tinha a natureza adequada de um líder espiritual e deveria ser permitido a continuar em seu papel dentro de nossa sociedade.

Foi pedido desculpas através de carta e em pessoa para a garota e a família. Eles estavam satisfeitos.

O comitê do GBC concluiu que este desvio da conduta aceitável foi acidental. Então em 1996 depois do Gour Purnima, ele foi autorizado a começar a aceitar discípulos novamente.”

Foi concluído este ano em Mayapura que todos os discípulos prospectivos do Swami x receberiam a história do acima citado.

Bir Krishna Goswami

Breve Relato de um Incidente em 1990 Envolvendo S. S. Lokanath Swami,

a Decisão do GBC, 25 de Fevereiro de 1999.

 

Em 1993, uma garota de quatorze anos de idade de descendência indiana apresentou uma queixa concernente à S. S. Lokanath Swami perante alguns membros do GBC. (A garota é uma filha de membros iniciados da ISKCON que residiram por longo tempo na América.) A garota declarou que por volta de três anos antes, quando ela tinha onze anos de idade e Lokanath Swami esteve em sua residência familiar, incidentes aconteceram entre eles, os quais fizeram-na sentir-se sexualmente vitimada por Lokanath Swami.

 

Após receber a queixa da garota, foi providenciado para que um comitê de sete membros do GBC encontrasse Lokanath Swami o mais breve possível. O GBC também providenciou para que a jovem garota fosse entrevistada, primeiro por uma devota que a garota conhecesse e confiasse e, depois, por outra devota que era uma profissional de saúde mental no campo de molestamento de criança.

 

O comitê do GBC imediatamente suspendeu Lokanath Swami de iniciar novos discípulos e restringiu seus movimentos enquanto se encarregava de uma investigação completa.

 

Isto foi o que o comitê do GBC descobriu:

 

Em 1990, enquanto Lokanath Swami liderava o programa mundial de “Padayatra”, ele quebrou uma perna. Enquanto convalescia com sua perna direita numa atadura, ele permaneceu por aproximadamente sete dias com uma família de devotos na América. Durante sua curta permanência, Lokanath Swami foi freqüentemente pressionado pelo pai da família a administrar instrução espiritual e disciplina às suas crianças, especialmente à criança mais nova, uma garota de onze anos de idade. Durante o transcurso das interações de Lokanath Swami com a garota, os incidentes ocorreram os quais a garota mais tarde relatou.

 

Ela relatou que Lokanath Swami algumas vezes sentou desconfortavelmente próximo a ela, quando, por exemplo, ensinava-lhe a tocar harmonium. Algumas vezes ele a elogiava afagando-a e dizendo “Muito bom”. Uma manhã, Lokanath Swami, que tinha sido especialmente encarregado pelo pai da tarefa de acordar a garota na hora, notou que a garota estava atrasada. Enquanto cantava em seu quarto, Lokanath Swami viu a garota no quarto diretamente oposto ao seu. Apesar da hora tarde, ela ainda estava vestindo a longa camiseta que ela usava como uma camisola e estava chateada por ele tê-la visto. Quando ele disse-lhe para ir tomar seu banho, ela correu para dentro do armário dela para esconder-se dele. Ele a fez sair e enquanto passava correndo dele, ele disse, “Vá e tome seu banho!” e bateu nela com sua mão.

 

Entretanto, o incidente que mais afligiu a garota ocorreu uma manhã na sala de estar. Os dois sentaram próximos juntos em um sofá lendo um volume do Livro de Krsna, com o servo de Lokanath Swami entrando e saindo da sala e a mãe da garota cozinhando na cozinha adjacente. Enquanto eles estavam sentados lendo juntos, a mão de Lokanath Swami tocou e passou por sobre a parte superior da coxa da garota por sobre sua roupa. O psicólogo que avaliou este caso não teve dúvida de que a garota foi submetida a uma experiência perturbadora e mesmo traumatizante. Quando questionado, Lokanath Swami pôde reconhecer os vários episódios individuais que causaram o transtorno dela, e ele confessou o surgimento em si próprio, durante o incidente de leitura juntos, de sentimentos indecentes.

 

A fim de ajudar a determinar a disposição apropriada deste caso, o GBC enviou Lokanath Swami para o CAP Behavior Associates, Inc., um grupo de profissional de saúde mental que especializou-se em avaliar e tratar o clero (de uma variedade de tradições religiosas) implicadas em molestamento de criança. O começo do relato escrito deles resume seus procedimentos:

 

“O que segue é um sumário de nossa avaliação de Swami Lokanath e é fornecido através da solicitação do paciente em concordância com os pedidos da Comissão de Corpo Governamental (GBC) da Iskcon. A avaliação foi conduzida por um período de dois dias (25/06/93 & 26/06/93) e consistiu-se de entrevistas clínicas múltiplas (condição mental completa, história psicossocial e psicossexual), o Inventário de Personalidade Multifásica de Minnesota II, o Inventário Multiaxial Clínico Milton II, o Inventário de Conhecimento de Agressão, e o Teste do Borrão de Rorschach”. [No original: the Minnesota Multiphasic Personality Inventory II, the Millon Clinical Multiaxial Inventory II, the Assault Knowledge Inventory, and the Rorschach Inkblot Test]

 

 

A equipe do CAP Behavior Associates também recebeu um relato do psicoterapeuta que entrevistou a vítima. Depois de completada a avaliação, os membros da equipe do CAP encontraram-se pessoalmente com alguns membros do GBC, explicaram suas constatações e responderam perguntas. O que segue são suas principais constatações:

 

1. Lokanath Swami não é um pedófilo. Ele não apresenta perigo para crianças.

2. Embora a garota fosse jovem, ela tinha começado a transição para o mundo feminino, e Lokanath Swami não se relacionou sexualmente na presença dela como se ela fosse uma criança.

3. Lokanath Swami tinha sido educado de um modo que o manteve inteiramente inocente da experiência da sexualidade. Ele não foi submetido à normal (ou, de qualquer forma, ocidental) luta da adolescência para o controle da sexualidade e dos sentimentos sexuais. Assim, quando ele encontrou-se colocado em associação íntima com essa jovem garota, alguns sentimentos sexuais inesperadamente surgiram, mas estes sentimentos eram novos para ele, e ele não sabia exatamente como reconhecê-los ou enfrentá-los. As restrições normais e reflexas e inibições que a experiência teria estabelecido nele não estavam no lugar certo, e ele cedeu, momentaneamente, ao impulso e assim agiu de um modo transgressor.

4. Determinadas circunstâncias conspiraram para dissociar Lokanath Swami de seu costumeiro senso de si mesmo e seu comportamento normal e para torná-lo extraordinariamente vulnerável. Primeiro, sua perna estava quebrada, uma séria incapacidade para alguém cujo principal serviço e razão de ser era o Padayatra andando. Segundo, sua imobilidade confinou-o por um prolongado período a uma atmosfera doméstica fora do comum, repleta de emoções e interações familiares. Terceiro, o forte desejo do pai para que Lokanath Swami administrasse instrução e disciplina para a garota também o conduziu a uma associação mais íntima com uma moça do que ele ordinariamente arriscar-se-ia.

5. Os episódios ofensivos à garota foram, portanto, anômalos; provocados por uma “concatenação altamente incomum de circunstâncias”. Eles surgiram fortuitamente e, com um mínimo de precauções, tais ocasiões deverão ser fáceis de evitar no futuro.

6. A total identidade e senso de si mesmo de Lokanath Swami estão edificados sobre seu papel como um líder religioso e este é um papel para o qual sua personalidade está excepcionalmente bem ajustada. Dadas as condições únicas que incitaram os episódios e dado o fato de que não há razão para supor que tais episódios ocorram novamente, Lokanath Swami deveria permanecer em seu papel como um líder religioso. (Entretanto, isto não nega os legítimos sentimentos de violação e abuso da garota).

 

Tendo recebido esta avaliação, o comitê do GBC teve que tomar uma decisão. Sua conclusão, que surgiu depois de muita discussão, foi que a falha de Lokanath Swami exemplificou bem exatamente o que Srila Prabhupada denominou de um erro “acidental” (B.G. 9. 30-31). A transgressão de Lokanath Swami não foi planejada ou premeditada. Foi, para usar uma terminologia de Srila Prabhupada, inconsciente, não intencional e não deliberada. (Veja, por exemplo, a conversa de 10 de Maio de 1969, em Columbus, Ohio e a caminhada matinal de 9 de Janeiro de 1976 em Madras).

 

Primeiramente, o palco foi construído pela altamente “incomum concatenação de circunstancias”: uma perna quebrada, uma permanência demasiado longa em uma residência de chefe de família, a obrigação para com o pai de ter que lidar com a garota e assim por diante, todos os quais operaram juntos para colocar Lokanath Swami em um estado vulnerável. Em segundo lugar, a própria condição inexperiente de Lokanath Swami, sua incomum inocência sexual ou ingenuidade, significando que aos quarenta anos de idade Lokanath Swami foi repentinamente assaltado por um sentimento com o qual ele nunca tinha lidado antes, e o qual ele conseqüentemente teve dificuldade de reconhecer e controlar efetivamente. Onde quer que Prabhupada tenha discutido tal erro acidental, ele o referiu ao súbito reaparecimento de um mau hábito interrompido. O caso de Lokanath Swami foi um pouco diferente: não havia sequer os traços subjacentes de um hábito anterior. Por isso, em seu caso, foi um erro que seria altamente improvável de acontecer novamente.

 

Ele foi declarado não ser nem pedófilo nem tampouco um agressor sexual. Ao mesmo tempo, o ato foi anômalo, circunstancial e não indicativo de comportamento futuro. Ademais, o GBC pôde reconhecer a verdade da avaliação dos psicólogos de que Lokanath Swami era eminentemente adaptado para seu papel como um líder e guia espiritual e que não permitir-lhe atuar nesta capacidade seria terminantemente devastador à sua identidade pessoal, seu senso de si mesmo.

 

Por estas razões, o comitê do GBC decidiu que sua suspensão de dar iniciações permaneceria em vigor somente até o Gaura Purnima de 1996. Assim, por dois anos e meio ele não realizou iniciações. Até a época em que ele começou a iniciar novamente, mais de cinco anos teriam se passado desde o incidente na América.

 

Mais duas estipulações foram adicionadas para enfatizar a seriedade de sua quebra de conduta e ajudá-lo a expiar por sua ofensa à garota:

 

Lokanath Swami foi solicitado a passar pelo menos dois meses em Vrindavan em um humor de arrependimento, orando à Prabhupada e Krishna por perdão. Ele fez isso e relatou que continua arrependido. Em acréscimo, ele foi instruído a buscar o perdão da vítima por ela mesma. Isto ele também o fez, primeiro por escrito e depois em pessoa, oferecendo suas reverências à garota na presença de um membro familiar. Em 1997, os discípulos líderes de Lokanath Swami foram também informados do incidente e, em consulta com o GBC, diretrizes foram estabelecidas para informar a iniciados em perspectiva da transgressão de Lokanath Swami e suas resoluções. Estas diretrizes foram aplicadas de acordo com tempo, lugar e circunstancia.

 

Os maiores receios do comitê são que a notícia deste evento fosse conseqüentemente tornada pública e inevitavelmente se tornasse exagerada; a reputação de Lokanath Swami seria manchada e o GBC seria acusado de “encobrir um pedófilo”. Embora altamente consciente deste provável prospecto, o comitê do GBC considerou ser inescrupuloso destruir a vida e serviço de Lokanath Swami meramente em nome da conveniência. O comitê também recordou que Prabhupada tinha exercido ele próprio uma política de tentar proteger a reputação de líderes que erraram para que assim eles pudessem retificar-se e continuar a servir o movimento. Em várias ocasiões quando um sannyasi teve uma queda e o fato foi aumentado e divulgado através de fofoca difamatória, Prabhupada ficou irritado. Embora ninguém nunca tenha acusado Prabhupada de “encobrimento”, os membros do comitê compreenderam que se eles perpetuassem a mesma política de Prabhupada no atual meio social, eles seriam acusados disto. Entretanto, de acordo com os ensinamentos e práticas estabelecidas por Srila Prabhupada, o erro acidental único de Lokanath Swami não o desqualifica de seu serviço, uma vez que ele reconheceu sua falta e seguiu todos os passos necessários para expiar por isto e retificar-se. Isto ele fez. Dada esta situação, estamos publicando esse relato verídico do incidente de 1990 e da maneira como o GBC lidou com ele.

 

Em apêndice, aqui está a conclusão do relato sobre Lokanath Swami submetido pelo CAP Behavior Associates., Nova Iorque, NY, datado de 01 de Julho de 1993:

 

“Assim, dados o caráter detalhado e a análise de personalidade acima, nós não acreditamos que Swami Lokanath sofra de alguma condição parafílica e não representa um perigo público de violência sexual para com mulheres e crianças. Estas constatações não negam o fato de que ele agiu de uma maneira claramente inapropriada, ou que a garota que foi receptora dos atos dele possa ter experimentado muitas seqüelas traumáticas comuns às vítimas de abuso sexual. Acreditamos que as ações de Lokanath não foram conscientemente planejadas, mas resultaram de sua própria falta de qualquer experiência de intimidade e/ou sexualidade e da consciência internalizada das fronteiras as quais tais experiências proporcionam. Essa escassez de conhecimento experimental teria sido compensada se Lokanath tivesse seguido estritamente os princípios de seu credo religioso no que se refere às fronteiras apropriadas a serem observadas por pessoas do sexo masculino em relação ao sexo feminino. Entretanto, Lokanath encontrou-se num ambiente muito singular, o qual evocou sentimentos de laços familiares anteriores associados com sentimentos de vulnerabilidade devido à suas limitações físicas e que o tiraram brevemente de seu usual senso de si mesmo como definido por sua persona religiosa. A fim de melhor assegurar que tal conjunto de circunstâncias possa não re-ocorrer, nós sugerimos intensamente que Swami Lokanath não se permita estar sozinho com uma mulher ou criança, que ele continue suas obras religiosas de serviço absolutamente necessárias como elas são para a manutenção de um saudável senso de si mesmo no mundo, que ele não passe mais do que um dia/noite com uma família enquanto viaja, e que ele busque o contínuo apoio de seus colegas via comunicações com eles durante suas viagens.

 

[Assinado:]

Ken Cullen, C.S.W.

Christina Casals-Ariet, M.D., J.D.,

Vera Beato-Smith, Ph.D."

 

Brief Account of a 1990 Incident Involving H. H. Lokanath Swami the GBC Decision

Feb. 25,  1999

In 1993, a fourteen-year-old girl of Indian background lodged a complaint concerning H. H. Lokanath Swami before some members of the GBC. (The girl is a daughter of initiated ISKCON members who have long resided in America.) The girl asserted that about three years earlier, when she had been eleven years old and Lokanath Swami had been staying in her family's home, incidents took place between them which made her feel sexually victimized by Lokanath Swami.

After receiving the girl's complaint, it was arranged for a committee of seven GBC members to meet with Lokanath Swami as soon as possible. The GBC also arranged for the young girl to be interviewed, first by a female devotee whom the girl knew and trusted, and then by another female devotee who was a mental health professional in the field of child molestation.

The GBC committee had immediately suspended Lokanath Swami from initiating further disciples and restricted his movements while it undertook a complete investigation.

This is what the GBC committee found out: In 1990, while Lokanath Swami was leading the world-wide "Padayatra" program, he had suffered a broken leg. While convalescing with his right leg in a cast, he stayed for about seven days with a devotee family in America. During his sojourn, Lokanath Swami was frequently pressed by the father of the family to administer spiritual instruction and discipline to his children, especially to the youngest child, an eleven-year-old girl. During the course of Lokanath Swami's interactions with the girl, the incidents occurred that the girl later reported.

She reported that Lokanath Swami sometimes sat uncomfortably close to her, when, for example, teaching her to play harmonium. Sometimes he would praise her by patting her and saying "Very good." One morning, Lokanath Swami, who had been especially charged by the father with the task of getting the girl up on time, noticed that the girl was tardy. While chanting in his room, Lokanath Swami saw the girl in the room directly opposite his. In spite of the late hour, she was still wearing the long T-shirt that she used as a nightgown, and she was upset that he saw her. When he told her to go take her shower, she ran into her closet to hid from him. He made her come out, and as she ran past him, he said, "Go and take your shower!" and swatted her with his hand.

However, the incident that most distressed the girl took place one morning in the living-room. The two sat close together on a couch reading from a volume of the Krsna book, with Lokanath Swami's servant going in and out of the room and the girl's mother cooking in the adjoining kitchen. As they sat reading together, Lokanath Swami's hand touched and

moved across the girl's upper thigh over her clothing. The psychologists who evaluated this matter had no doubt that the girl had undergone a disturbing and even traumatizing experience. When questioned, Lokanath Swami could recognize the various individual episodes that had caused her disturbance, and he confessed to the emergence in himself, during the incident of reading together, of shameful feelings.

In order to help determine the proper disposition of this case, the GBC sent Lokanath Swami to CAP Behavior Associates, Inc., a group of mental health professional that specializes in evaluating and treating clergy (from a variety of religious traditions) implicated in child molestation. The beginning of their written report outlines their procedure:

"The following is a summary of our evaluation of Swami Lokanath and is provided per the request of the patient in accord with the wishes of the Governing Body Commission of Isk[c]on. The evaluation was conducted over a two day period (6/25/93 & 6/26/93) and consisted of multiple clinical interviews (complete mental status, psychosocial and Psychosexual histories), the Minnesota Multiphasic Personality Inventory II, the Millon Clinical Multiaxial Inventory II, the Assault Knowledge Inventory, and the Rorschach Inkblot Test."

The CAP Behavior Associates team also received a report from the psychotherapist who had interviewed the victim. After the evaluation was completed, members of CAP team met personally with some members of the GBC, explained their findings and answered questions. The following are their major findings:

1. Lokanath Swami is not a pedophile. He presents no danger to children.

2. Although the girl was young, she had begun the transition to womanhood,

and Lokanath Swami did not sexually relate to her presence as that of a child.

3. Lokanath Swami had been brought up in a way that kept him entirely innocent of the experience of sexuality. He had not undergone the normal (or, at any rate, western) adolescent struggle of coming to grips with sexuality and sexual feelings. Thus, when he found himself put into close association with this young girl, some sexual feelings

unexpectedly arose, but these feelings were new to him, and he did not know exactly how to acknowledge them or cope with them. The normal, reflexive restraints and inhibitions that experience would have established in him were not in place, and he yielded, momentarily, to impulse, and thus acted in a transgressive manner.

4. Certain circumstances conspired to disassociate Lokanath Swami from his usual sense of himself and his normal behavior and to make him unusually vulnerable. First, his leg was broken, a serious disability for one's whose main service and raison d'être was Padayatra, walking. Second, his immobility confined him for a prolonged period to an unfamiliar domestic atmosphere, full with family interactions and emotions. Third, the strong desire of the father for Lokanath Swami to administer discipline and instruction to the girl also drove him into closer association with a female than he would ordinarily venture.

5. The episodes offensive to the girl were therefore anomalous, brought about by a highly "unusual concatenation of circumstances." They arose fortuitously, and with a minimum of precautions, such occasions should be easy to avoid in the future.

6. Lokanath Swami's entire identity and sense of self is built upon his role as a religious leader, and it is a role to which his personality is exceptionally well-suited. Given the unique conditions that prompted the episodes, and given the fact that there is no reason

to expect such episodes  to occur again, Lokanath Swami should remain in his role as a religious leader. (However, this does not negate the girl legitimate feelings of violation and abuse.)

Having received this evaluation, the GBC committee had to make a decision. It's  conclusion, arrived at after much discussion, was that  Lokanath Swami's fault quite exactly exemplified what Srila Prabhupada termed an "accidental" mistake (B.G. 9. 30-31). Lokanath Swami's transgression was not planned or premeditated. It was, to use Prabhupada's terminology, unconscious, not willful, unknowing. (See for example, the conversation of May 10, 1969, in Columbus, Ohio and the morning walk of January 9, 1976 in Madras.)

First, the stage was set by the highly "unusual concatenation of circumstances": a broken leg, an overlong stay in a householder's dwelling, the obligation to the father to have dealings with the girl, and so on, all of which together operated to put Lokanath Swami in a vulnerable state.

Second, Lokanath Swami's own inexperienced condition, his unusual sexual innocence or naivete, meant that at the age of forty Lokanath Swami was suddenly ambushed by feeling he had never dealt with before, and which he consequently had trouble acknowledging and controlling effectively. Whenever Prabhupada discussed such an accidental mistake, he referred to the sudden reappearance of a discontinued bad habit. Lokanath Swami case was a little different: there was not even the underlying traces of a former habit. Hence, in his case, it was a mistake that was highly unlikely to happen again.

He was found to be neither a pedophile nor a sexual aggressor. At the same time the action was anomalous, circumstantial, and not indicative of future behavior. Furthermore, the GBC could recognize the truth of the psychologists' assessment that Lokanath Swami was eminently suited to his role as a spiritual leader and guide, and that not allowing him to act in that capacity would be utterly devastating to his personal identity, his sense of himself.

For these reasons, the GBC committee decided his suspension  from giving initiations would remain in effect only until Gaura Purnima of 1996. Thus for two and a half years he performed no initiations. By the time he began to initiate again, more than five years would have gone by since the incident in America.

Two further stipulations were added to underscore the seriousness of his breach of conduct and to help him atone for his offense to the girl:

Lokanath Swami was asked to spend at least two months in Vrindavan in a mood of  repentance, praying to Prabhupada and Krishna for forgiveness. He did this, and he reports that he continues to repent. In addition, he was directed to seek forgiveness from the victim herself. This he did also, first in writing and later in person, offering his obeisances to the girl in the presence of a family member. In 1997, Lokanath Swami's leading disciples were also informed of the incident, and , in consultation with the GBC, guidelines were established for informing prospective initiates of Lokanath Swami's transgression and its resolution. These guidelines were applied according to time, place, and circumstance.

The major misgivings of the committee is that word of  this event would eventually leak out, and inevitably become exaggerated; Lokanath Swami reputation would be sullied, and the GBC would be accused of "covering up for a pedophile." Although acutely aware of this likely prospect, the GBC committee felt it to be unprincipled to destroy Lokanath Swami's life and service merely for the sake of expediency. The committee also recalled that Prabhupada had himself exercise a policy of trying to protect the reputation of erring leaders so that they could rectify themselves and continue to service the movement. On several occasions when a sannyasi had a falldown and the fact was embellished and  broadcast by scandalized gossip, Prabhupada became angry. Although no one ever accused Prabhupada of a "cover-up," the committee members realized that if they perpetuated Prabhupada's same policy in the current milieu, they would be so accused. Nevertheless, according to the teachings and practices established by Srila Prabhupada, Lokanath Swami's sole accidental mistake did not disqualify him from his service, provided he recognized his fault and took every necessary step to atone for it and rectify himself. And this he did. Given this situation, we are issuing this veridical account of the 1990 incident and of the GBC's manner of dealing with it.

Appended here is the conclusion of the report on Lokanath Swami submitted by CAP Behavior Associates., New York, NY, dated July 1, 1993:

"Thus, given the above detailed character and personality analyses we do not believe that Swami Lokanath suffers from any paraphiliac condition and does not pose a danger of overt sexual violence toward women and children. These findings do not negate the fact that he acted in a clearly inappropriate manner or that the girl who was a recipient of thee

acts may have experienced many traumatic sequelae common to victims of sexual abuse. We believe that Lokanath's actions were not consciously planned but resulted from his own lack of any experience of the intimacy and/or sexuality and the internalized awareness of boundaries which such experiences provide. This dearth of experiential knowledge would have been compensated had Lokanath adhered strictly to the tenets of his religious beliefs about the proper boundaries to be observed by males with a females. However, Lokanath found himself in a very unique setting which evoked feelings of early family ties coupled with feelings of vulnerability due to his physical limitations and took him briefly out of his usual sense of himself as defined by his religious persona. In order to best assure that such a set of circumstances could not reoccur we strongly suggest that Swami Lokanath not allow himself to be alone with a woman or child, that he continue his religious works of service as they are absolutely necessary for maintenance of a healthy sense of himself in the world, that he not spend more than one day/night with any one family while travelling, and that he seek the on-going support of his colleagues via communications with him during his travels.

[Signed:]

Ken Cullen, C.S.W.

Christina Casals-Ariet, M.D., J.D.,

Vera Beato-Smith, Ph.D."

http://www.guardioes.com/pedofilia.htm

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VIDEO - KILLERS BURY PRABHUPADA'S BODY but HE LIVES FOREVER!	VIDEO - Prabhupada Departs Surrounded by Crocodile Tears
VIDEO - PRABHUPADA is TOLERANT and MERCIFUL under ILLUMINATI TORTURE

THE HARE KRISHNA SAINT TORTURED AND POISONED "TO DEATH" BY HIS JUDAS DISCIPLES (Agents of the Sinister Illuminati)   His Divine Grace A.C. Bhaktivedanta Swami Prabhupada, the world-famous saint, cultural ambassador, scholar, social reformer and founder of the International Society for Krishna Consciousness, (I.S.K.CON), warned in a letter dated September 1970 that  “the great sinister movement [Illuminati] is within our Society.” In 1977 he was held in a small room and slowly tortured and poisoned “to death” by the agents of this sinister movement, as the tape transcriptions in this document conclusively prove. Srila Prabhupada continued translating his transcendental books up to the point of his death. Although he was personally being disturbed by these demons, still, he was merciful to the general people, who are suffering for want of Krishna consciousness. Even up to the point of death, Srila Prabhupada  was trying to preach Krishna consciousness. In fact his only concern was that all the people of this planet should receive the highest  perfection of life namely Love of Krishna (God). So Srila Prabhupada truly manifested the symptoms of a Saint on the topmost level of self realization. On one side he was tolerant of his own sufferings and on the other side he was merciful. After Srila Prabhupada’s physical departure these Judas disciples immediately took complete control of I.S.K.CON, it’s wealth and resources, which were intended for spreading love of Krishna. Whilst falsely declaring themselves Srila Prabhupada’s   successors, they and their followers performed countless atrocious acts, including child molestation. Those who stood against them were forced out or even murdered. This sinister movement masquerading as I.S.K.CON has been threatened to be sued for $400,000,000 by some of their victims, who were subjected to child abuse whilst at schools originally set up by Srila Prabhupada to teach the children the message of pure love of God, as proclaimed in the Vedic scriptures. Evidence used in the court case has  been distorted to divert the blame on to Srila Prabhupada both by the criminals (to avoid justice) and by the victims lawyers (to gain the greatest financial rewards) We have compiled this pamphlet in order to protect Srila Prabhupada’s spotless character and to make it clear to the public, that this cult is not the pure Hare Krishna movement founded by him, but rather a group of envious impostors in the dress of  devotees. These impostors have completely neglected Srila Prabhupada’s guidance on every level, particularly in regards to protecting children. If you are interested in learning more about these issues and the genuine Hare Krishna movement then you are welcome to contact us We are fighting to keep the Hare Krishna movement going on with Srila Prabhupada in the centre. We are printing his original transcendental books which are now being changed by the members of this cult, against Srila Prabhupada’s order. Every Sunday we are holding a festival of chanting and dancing and serve out a free sumptuous vegetarian feast. There is also a lecture given by His Divine Grace A.C. Bhaktivedanta Swami Prabhupada on the science of self realisation and Bhakti Yoga, followed by a philosophical discussion. You are welcome to come along with your friends and experience the transcendental festival. HARE KRISHNA ! Left: His Divine Grace A. C. Bhaktivedanta Swami Prabhupada. Behind (left) is the chief culprit Tamal Krishna a.k.a. Thomas Hertzhog who worked with other pseudo-Krishna cult leaders to poison Srila Prabhupada to "death". Note Srila Prabhupada's swollen hands and sun glasses [sensitive to light], the effects of the arsenic poisoning.	His Divine Grace A.C.         Bhaktivedanta Swami Prabhupada
	CONTENTS 1. THE EVIDENCE - SRILA PRABHUPADA'S OWN STATEMENTS REGARDING HIS POISONING 2. SRILA PRABHUPADA TOLERANT OF HIS OWN SUFFERINGS AND MERCIFUL TO THE PEOPLE 3. THE POWER OF DEATH HAD NO INFLUENCE OVER SRILA PRABHUPADA 4. AFTER SRILA PRABHUPADA DISAPPEARS ROGUES AND NON-DEVOTEES INTRODUCE UNAUTHORIZED PRINCIPLES 5. VIDEO - FORENSICALLY TESTED TAPES FIND SINISTER WHISPERS OF THE JUDAS DISCIPLES IN THE ACT OF POISONING SRILA PRABHUPADA 6. 20 TIMES HIGHER THAN NORMAL ARSENIC LEVELS FOUND IN SRILA PRABHUPADA’S HAIR SAMPLES 7. SRILA PRABHUPADA SPEAKS ABOUT CHANGING HIS BOOKS 8. SRILA PRABHUPADA SPEAKS ABOUT THE HARE KRISHNA CHILDREN 9. GEORGE HARRISON (EX– BEATLE) SPEAKS ABOUT SRILA PRABHUPADA. 10. THE PEACE FORMULA 11. Srila Prabhupada 'Bedside Conversations 1977' 12. VIDEO - PRABHUPADA POISONED. A REVERSE SPEECH STUDY 13. VIDEO - "Someone says that I've been poisoned." 14. VIDEO - "Someone has poisoned me." 15. VIDEO - PRABHUPADA TRIES TO SAVE HIS KILLER! 16. VIDEO - KILLERS BURY PRABHUPADA'S BODY but HE LIVES FOREVER! 17. VIDEO - Prabhupada Departs Surrounded by Crocodile Tears 18. VIDEO - PRABHUPADA is TOLERANT and MERCIFUL under ILLUMINATI TORTURE
	Srila Prabhupada: Someone says that I've been poisoned. It is possible.    Doctor: What is he saying?  Srila Prabhupada: Someone says that someone has given poison. Doctor: To whom? Srila Prabhupada: To me. (Room Conversation November  9, 1977, Vrndavana ) Srila Prabhupada: That same thing …that someone has poisoned me.  (Room Conversation November 10, 1977, Vrndavana) Srila Prabhupada: That is my only request, that at the last stage don't torture me and put to death. (Room Conversation November 3, 1977, Vrndavana)