Notice: The following
response to Joe, Janet and Rob could not fit in one
post so I have issued it in two parts. This is Part
I. Part II follows below this post.
Joe, Janet and Rob
I am going to answer all of your questions in
this one post. If I understand the questions, Joe
is interested in my perspective on what took place
between 1975 through 1980 with specific emphasis on
the changes that were initiated in 1976 and then
abruptly reversed. Rob wants to know if and why
Élan Vital qualifies for church status in
the USA. Rob, I do not know what status Élan
Vital currently holds. I will address Élan
Vitals, then known as Divine Light Mission
(DLM), status as a church and why it qualified
during the period from 1975 through 1980. Janet is
interested in learning more about the
chilling mood of brute efficiency that she
experienced, and Sophia Collier wrote about,
concomitant with my arrival in Denver in 1975. She
is also interested in what I learned and what I
would do differently based on the organizational
experience I have gained in the past 25 years.
Other than not getting involved in a cult in the
first place, I will address that point at the end
of Part II of this two-part post.
Bob Mishler brought me to Denver from Canada in
March of 1975, principally to get on top of
DLMs finances. DLM had incurred huge debts
following the Astrodome debacle and, more than one
year later, it still carried much of that burden.
To gain control of the situation, I immediately
instituted a budget system. That involved
segmenting the organization into departments and
assigning one person in each department as a
manager responsible for all of its activities and
expenditures. I held meetings with each of the new
departments and explained how this new system
worked using organization charts and procedures
manuals as aids. Final responsibility for setting
priorities and approving the budget rested with a
newly constituted Executive Committee, chaired by
Bob Mishler. There was a degree of urgency to
implement these changes, not just because our
financial situation was perilous, but also because
the IRS (the Internal Revenue Service for our
non-American readers) had notified us that we were
going to be audited. At the time, DLMs books
and records were a mess and we werent in a
position to respond to their initial requests for
information. That pretty much explains the reason
for the top-down manner in which I implemented the
financial control mechanisms at DLM International
Headquarters or IHQ, as it was then known. I can
appreciate that many people reacted negatively to
this rather draconian and somewhat unfeeling
approach to wresting financial control of a
spiritual organization that had
previously operated in a more relaxed and often
unaccountable manner.
There was, however, a bottom-up component to our
strategy. For the Executive Committee to set
overall priorities, we needed to articulate a clear
mission that could be understood by everyone. The
mission provided a focal point against which
departmental goals and objectives could be
established, thereby enabling all of us to focus
our efforts in the same direction. But I knew that
it would not be very effective to impose a mission
and assume that everyone would understand it and,
more importantly, buy into it. To address this
concern, we engaged the services of a premie named
Jerry T. who was also a professional trainer in
organizational development, and a graduate of the
National Training Lab, better known as NTL. Jerry
instituted a series of workshops throughout the
organization, using basic brainstorming and
synthesizing techniques to engage everyone in the
process of thinking about what we were
actually trying to accomplish as an
organization.
As constricting as my budgeting procedures were,
these workshops proved to be a breath of fresh air
and struck a chord in most everyone who
participated in them. Perhaps for the first time,
people began to reflect on their experience of
Maharaji and knowledge and several questions began
to emerge including what is Maharajis role in
spreading knowledge, what is the best way let new
people learn about Maharaji and knowledge, why is
it necessary to be in the ashram to do service,
etc. Many people decided to leave that ashram
during this time of questioning and reflection and
we encouraged them to do so. Although everyone on
the Executive Committee except Bob was an ashram
resident, most, including myself, were involved in
relationships and we were confident that it was
just a matter of time before Maharaji abandoned the
ashram structure all together. In short, a cultural
revolution had been unleashed throughout DLM in
1976.
It was out of this process that a consensus
began to emerge that the best way to present
Maharaji was as a humanitarian leader. I remember
experiencing resistance to this idea, but Jerry
coached me to trust the process and not try to
control the outcome. My resistance was based on my
belief that our purpose was to promote higher
consciousness or god realization.
If we presented Maharaji as a humanitarian leader,
I felt we would be in the same business as the
United Way. Although I had great respect and love
for Maharaji at that time, he never struck me as
the humanitarian type. Eventually, the humanitarian
leader approach won out and I acquiesced to that
consensus of opinion.
During 1975 and 1976, I had very little personal
contact with Maharaji. I spent most of my time in
Denver and attended some programs in the USA,
Europe and Australia. Bob spent most of his time
with Maharaji and came to Denver once or twice a
month. He approved and supported our efforts to
shift the culture of the organization (thats
what I call it now. I dont know what, if
anything we called it then). Bob leaned towards the
humanitarian leader approach and strongly advocated
that we do whatever was necessary to dismantle the
perception of Maharaji and his mission as a cult of
personality. Our understanding was that I would
handle the finances and organizational changes and
he would make sure that Maharaji was informed about
what was going on and garner his support.
My first inkling that Maharaji was not happy
with the changes that had been launched in Denver
and ultimately throughout the USA and Europe came
during his tour of Europe in the summer of 1976. I
got to spend some time with Maharaji on that tour
and it was clear to me that his relationship with
Bob was very strained. Bob expressed to me his
totally frustration with Maharaji. Even though
Maharaji had agreed to the changes in their
discussions, he did not feel comfortable with them
when they were actually implemented on tour.
Nevertheless, Bob told me to keep my focus on the
audit and he would work out whatever difficulties
he was having with Maharaji.
As part of my preparations for the audit, I
worked with a lawyer who was well versed in the
principles and practices that must be adhered to by
organizations that are incorporated as churches in
the USA. As we analyzed DLMs operating
procedures it became clear that DLM had not been
paying much attention to those principles and
practices, not out of any nefarious intent at
wrongdoing, but simply out of ignorance of the
rules of the game. The issue was not so much a
question of DLM qualifying as a church. It was easy
enough to deconstruct DLM activities and practices
as a set of beliefs with a group of believers who
supported the church financially and engaged in its
specific religious practices. As a practical
matter, the strict separation of Church and State
in the USA makes it very difficult for the US
government to challenge the legitimacy of any
religious practices unless they are extremely
bizarre, anti-social, and/or unlawful. I realized
that deconstructing Maharaji and knowledge in these
terms completely contradicted his claim that
knowledge was not a religion nor was he instituting
a belief system, but I was in no position to worry
about such technicalities then. It was clear that
the implications of setting up DLM as a church had
not been carefully thought out at the beginning,
but at that moment, I had to deal with the
consequences of that choice.
My real difficulty centered on Maharajis
role in this church and specifically the manner in
which it supported him. Let me put this in context.
In 1976, Maharaji was a US permanent resident.
Because he married an American in 1974, he became
eligible for US citizenship in 1977. In the
interim, he had to spend at least six months out of
every year in the USA. To satisfy that requirement,
DLM purchased a small three-bedroom bungalow in a
residential community in Denver for Maharaji. It
also purchased an estate in Malibu as well as a
motorhome and several automobiles including a Rolls
Royce for his personal use. And it paid for the
food and clothing for him and his family as well as
anything else he needed or wanted.
After reviewing all of the numbers we had
compiled, our lawyer became very concerned that the
Chief Minister, which is what Maharaji was in this
structure, consumed a disproportionate amount of
the church funds, according to IRS guidelines.
Applying the rules that govern churches,
Maharajis residences were classified as
parsonages. Our lawyer opined that the
bungalow in Denver was appropriate under the
circumstances. However, he could not see how DLM
could justify the Malibu estate. He also felt that
a Chevrolet better suited the position of Chief
Minister, and certainly not an expensive motorhome
or a Rolls Royce. Finally, he said that Maharaji
should have been paid a salary by the church, and
that he should have paid for his and his
familys personal expenses, including food and
clothing, out of his salary. He was afraid that DLM
may be perceived by the IRS, not as a church, but
more like a scam set up to benefit a private
individual. He frankly told me that he did not see
how we could survive the audit which was now only a
few months away. Clearly, a crisis was upon us and
I immediately called Bob in Malibu to inform him of
my findings. As I told him of our situation, I was
aware that Bob, as the President of DLM, as well as
the other Officers and Directors would be held
responsible if the IRS established any
wrongdoing.
A day later, Bob came to Denver and notified the
Executive Committee that Maharaji was coming to
Denver in two days. He informed us that he had met
with Maharaji, told him of the situation, and gave
him an ultimatum to move out of the Malibu
residence. He told Maharaji that he would have to
relocate himself and his family to Denver within
two weeks because DLM was selling the Malibu
residence. He said that Maharaji was shocked and
very angry, and that he was coming to Denver to
find out for himself what was going on. I, too, was
shocked that Bob had given Maharaji such an
ultimatum because that decision had never been part
of our conversations. Bob explained that the issues
that were brought to the surface by the pending
audit finally gave him the courage to tell Maharaji
exactly how he felt that Maharaji was out of
control and that his spending was destroying his
organization and making it impossible to fulfill
its mission.
To be continued in Part II (below)
Michael Dettmers
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