Michael,
I hope you aren't getting the feeling there is a
deposition going on here. But I think you also see
that there has been so little information available
about Maharaji and his cult to those of us who were
so dedicated to him and to it, that there are a lot
of unanswered questions. I realize you don't have
answers to everything, but your perspective is very
helpful even if you don't have an answer.
I have a question about a major change in Elan
Vital and Maharaji that I saw beginning in late
1975 and continuing until about 1977, when things
REALLY changed.
As an ashram premie in 1975, I lived in the
rather austere, out-of-the-way ashram in San
Antonio, called 'The City of Love and Light' which
also was a 'novitiate' for the ashrams. Actually, I
knew Peter from that period, who was also there.
Also, premies who were approved for application to
the ashram were sent there for 'training,'
basically, they lived the ashram schedule and
worked jobs or had 'service' in whatever way they
were told. We had a car wash called 'autopia' which
never made any money, and a farm, which didn't
either, where premies were put to work. Most others
had jobs.
It was also a place where ashram premies from
other communities who were having trouble (i.e.,
they were getting into 'relationships' or didn't
want to follow the rules, etc., were sent as a kind
of reform school.) There were about 150 people
living there in a big hotel in downtown San
Antonio, and Bill Patterson was the coordinator of
the place.
Anyhow, I hadn't seen Maharaji since Hans
Jayanti in 1974 until a year later at Hans Jayanti
in Orlando in 1975. Then, we started getting all
these directives from 'Denver' that we should
engage in organizational and educational
'workshops' and that we should start thinking of
Maharaji as a 'humanitarian leader.' About the same
time, another directive came from 'Denver' that we
should use the 'educational process' as a basis for
propogation. [This was obviously put together
by somebody who majored in education in college,
but it was an extremely half-baked idea and was
abandoned fairly soon.] We even went to old
peoples' homes and orphanages and did 'service' to
the community, as a manifestation of the experience
of 'knowledge.' It was actually kind of confusing,
but at the same time kind of liberating because
some individual and group creativity was released
and the uptight ashram premies seemed to be more
expressive and open as individuals.
This continued into 1976, the infamous 'space
out' year, which I now refer to as the short-lived
'Renaissance' in Elan Vital. In the Summer of 1976,
Maharaji did a US Tour, and I attended the program
in Denver. Just 6 months before, Maharaji was
wearing his crown and Krishna outfit and we had
full-board, toe-kissing darshan. But in Denver in
1976, Maharaji just wore a suit, and instead of
feet-kissing, he had a kind of receiving line, in
which we just filed past and kind of bowed, or
something, I can't recall exactly.
COLL was closing down, and I was being
transferred to another ashram. Barbara Kolodney was
in charge of personnel in Denver, and she tried to
talk me out of staying in the ashram. She actually
strongly suggested that I move out. There seemed to
be this concerted effort to close down the ashrams,
even though Maharaji, at least as I recall, never
said anything about it. I stayed in, but lots of
other people left.
This coincides with the Bob Mishler interview,
in which he said he, and others I guess during this
period, were trying to get Maharaji to get away
from presenting himself as the incarnation of God,
and to gradually 'deprogram' his followers from
believing he was, which many, many premies,
including me, did believe. Apparently, Maharaji
went along with this for awhile, based on his
behavior during that US tour, but then said to
Mishler at some point, as premies were leaving the
ashrams and donations were drying up, 'what about
me?' (according to Mishler) and started to
backpeddle, when he realized that premies would
stop worshipping him, and stop giving him money,
requiring him to cut back on his lavish lifestyle.
So, he made a reversal, and Mishler resigned.
(Again, according to Mishler.)
But from my viewpoint, beginning in late 1976
and thereafer for about 6 years, EVERYTHING
changed. Maharaji started wearing Krishna outfits
at every program, and he started having many
programs, month after month. Darshan galore.
Maharaji starting talking about almost nothing but
devotion and surrender. He even stopped talking
about the practice of knowledge, and instead
emphasized that this was a path of DEVOTION, not a
path of realization. He criticized the space out of
1976 and people started moving back into the
ashrams, and Maharaji openly encouraged it. He also
said that 'service' as part of the practice of
knowledge, was only service to 'him' and not
service to humanity. So, all the 'humanitarian'
stuff premies had been doing was summarily
stopped.
It just went on from there, and, in retrospect,
it was incredibly bizarre. Maharaji started wearing
really bizarre outfits, like pearl malas, giving
really HEAVY satsang, and according to people like
Randy Prouty, Maharaji wanted every available
premie to move into the ashram and devote 100%. And
people like Randy, with my help I hasten to add,
made concerted efforts to get people to do that.
[Recall this is the time when you and others,
including me, probably, were giving 'satsang' that
'knowledge' was nothing more than a means or an
excuse to surrender and devote to Maharaji. This
was the mindset then, and it was directly, and
repeatedly, stated and reinforced by almost
everything Maharaji said and did. By the way,
Marolyn was also a MAJOR advocate for this, and
gave satsang prominantly about this being the
purpose of a devotee's life. I assume she believed
it herself. And of course, there was Mahatma
Jagdeo.] Maharaji churned out a bunch of
Initiators, who didn't have much to do, because
there were hardly any aspirants.
I see the pinnacle of this as that Christmas
Satsang in 1979, when Maharaji said that if we
didn't devote to him we were going to hell, he
criticized and ridiculed the ties we might have to
our biological families, and said that we had no
choice but to constantly strive to dedicate our
lives to him. [I recall having nausea after
hearing that satsang, mostly because I didn't think
I had the dedication to be able to do that, not
because I thought what he said was wrong, again,
this is the cult mindset.]
Then, of course, there was the Boeing 707
debacle, the endless demand for ever more money,
and always Maharaji getting more and more lavish
stuff. Propogation came to a grinding halt, because
Elan Vital looked like the most bizarre, raving
personality cult you could imagine, and very few
people were interested. So, the organization really
turned in on itself. When I look back on that
period now, I see that period as very, very dark,
suffocating almost. It was extremely restrictive,
with little or no creativity among the premies.
Where there had been music, theater, publications
in the years previous, and especially in 1976, now
there was none of that, and the publications were
just Maharaji, Maharaji, Maharaji, with garish,
awful, full-color pictures, of Maharaji, who for
some reason got really, really FAT during that
period, to the point where his cheeks barely fit
under that crown.
Anyhow, I have always interpreted what happened
during that period was Maharaji's reaction to what
happened in 1976. He got really concerned about
what would happen if the premies started thinking
for themselves and questioning his role and
devotion to him. And he took it to an extreme.
So, Michael, if I hear what you are saying,
Maharaji was directly involved in all of the ways
things were done, and apparently was directly
involved in deciding to do things this way. I know
that during this period you tried to get Maharaji
to tone it down, and change his ways, which he
eventually did, but I guess I have a few
questions.
Do you have any idea why Maharaji got so extreme
during that period and what his motivation was? Do
you have any idea why he eventually changed?
Finally, since the shameful Elan Vital FAQs make it
very clear that Maharaji is now very embarrassed
about that period, and doesn't want it to be known
(which is part of the reason talking about it on
the Internet troubles him), do you think that
Maharaji's self-delusion is so great that he really
does blame others for what happened then?
When you had your disagreements with Maharaji
about how he was presenting himself, what were his
arguments for not wanting to make the changes you
were suggesting? Did he have arguments, or did he
just not want to talk about it? Did anyone else
around Maharaji take his or your side? Did anybody
else leave his staff as a result of the
unwillingneww to get him to change?
Joe
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