Joe,
Some quick responses to the additional questions
you asked in your thread below.
Does your confidentiality agreement extend to
things that happened prior to the date of the
agreement, back when you were dutifully doing full
time service as an ashram premie and had no
contract?
Yes.
Did Maharaji ever talk about the welfare of
the devotees who were working on the project, and
did he consider how they might feel when he sold
the plane they had worked on for years?
I dont recall Maharaji ever really caring,
in a consistent way, about the welfare of anybody
but himself, Marolyn and his children. Why would he
care about how premies might feel when he sold the
plane? He always had plenty of more projects up to
keep us focused on him.
How much did he get for the plane, by the
way?
This is one of those questions that I
shouldnt answer. I will say this, however. We
didnt get very much money for it because,
when we tried to sell it, we discovered that there
really wasnt much of a market for it. It was,
after all, an old aircraft, very inefficient to
operate, and wasnt configured for corporate
use.
In what ways, in particular, did the ashrams
fail, according to Maharaji? How did that manifest,
in his opinion? Did he talk about it? How much
personal consideration did Maharaji put into
closing the ashrams, and did he consider how that
might affect the lives of those people? Did he, in
any respect, recognize the severe contradiction in
pushing people to move into the ashrams, which he
said were life-long committments, and then just
closing them? Did people around him discuss
this?
Even though I strongly recommended that the
ashrams be closed, I was not involved in their
closing, nor was I a party to all of the
conversations on this issue. But yes, this was a
topic of considerable discussion with Maharaji and
others. Especially in the aftermath of DECA, it was
obvious that there wasnt an infrastructure in
place necessary to fulfill the mutual
responsibilities implied in the ashram covenant, as
you so correctly point out. The discussions about
what constituted an appropriate infrastructure
seemed very costly as well as bureaucratic to
Maharaji. In his experience, it was so much easier
in India. The ashrams there were self-sufficient
communities with premies and mahatmas of all ages,
and supported by the larger community of premies.
They did not need to deal with issues of health
insurance and OSHA requirements, etc.
So Maharaji, in effect, threw up his hands in
frustration because the financial resources were
limited, and if we spent those limited resources on
creating an infrastructure that avoided the kind of
abuse that took place at DECA, there would be
precious little money left for Maharaji to live in
the style to which he had become accustomed, and to
which he felt he was entitled. So the ashrams
failed because the legitimate needs of the ashram
premies became more of a burden than an asset to
Maharaji. To him, it was all supposed to be so
simple. The devotee gives everything to his lord,
the lord plays and everyone lives happily ever
after. He expected unquestioned devotion but he
never took a serious interest in the welfare of the
people who had dedicated their lives to him. Of
course, in this sick game, I and a few others were
well taken care of. Cult hierarchies are
inequitable by there very nature and, when I look
back, I am ashamed that I was ever a part of it.
So, in the end, Maharaji decided that, instead of
trying to create a support structure that covered
all of the ashram premies, he limited that support
structure to the instructors.
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