Controversies of Hare Krishna Movement

By editor - 14.8 2025

From Faith to Exposure: Controversies of Hare Krishna Movement and Ethical Reflections in Documentaries

Introduction: UCSB Alumna’s Journey and the Dark Side of Krishna Consciousness

Your tech editor is here, ready to dive into a story that blends spiritual seeking with a stark dose of reality – and it’s definitely “geek approved” for its exploration of complex systems and hidden truths. “Monkey on a Stick,” a documentary by Jason Lapeyre, features Nori Muster, a UC Santa Barbara alumna, and her journey through the Hare Krishna movement in the 1970s and 80s. This isn’t your typical feel-good spiritual tale; instead, it’s a deep dive into the corruption that festered within the International Society for Krishna Consciousness (ISKCON). The film, which includes footage shot at the UCSB Library where Muster’s archives are held, is set to screen at UCSB’s Pollock Theater on April 10, 2025, followed by a Q&A with Muster and Lapeyre.

Muster’s story began in 1977 during her senior year at UC Santa Barbara, a time when she, like many, was searching for deeper meaning. Post-graduation, she committed a decade of her life to ISKCON’s public relations department. However, her initial idealism soon crumbled as she witnessed the organization’s descent into moral decay. “This gadget is next-level…ly disturbing,” I have to say, because the documentary doesn’t shy away from exposing the underbelly of ISKCON, focusing not on the religious practices themselves but on the systemic corruption that took hold.

The Hare Krishna movement, which began in 1965, initially drew followers with its emphasis on chanting, yoga, vegetarianism, and abstinence – principles rooted in Hindu scripture. But, as “Monkey on a Stick” reveals, a darker narrative emerged, one marked by criminality, drug trafficking, child abuse, and even murder, all concealed to protect the organization’s image. Muster reflects on the founder’s apparent naiveté, suggesting he may have unknowingly accepted funds from drug smugglers, misguidedly believing it would purify them.

The film paints a picture of how things spiraled out of control after the founder’s death when power was distributed among eleven relatively inexperienced gurus. This transition, as detailed in John Hubner and Lindsay Gruson’s 1988 book (which served as the inspiration for the documentary), paved the way for further corruption. Lapeyre emphasizes how the unchecked power of fanatical religious leaders created an environment where child sexual abuse and murder could occur within the organization. Muster, in her role in public relations, found herself in a unique position, witnessing both the victimization and the subsequent cover-ups. She also served as an associate producer on the film, ensuring her perspective was accurately represented. As someone always seeking the truth, and a “geek” for the tech that helps get it out there, I find this particularly important. Muster, who previously penned her memoir “Betrayal of the Spirit” in 1996, now resides in Arizona. She acknowledges the difficulty of revisiting this period of her life but expresses satisfaction with the documentary.

Historical Context and Controversies Surrounding the Hare Krishna Movement

The Hare Krishna movement, formally known as the International Society for Krishna Consciousness (ISKCON), emerged in New York City in 1966, founded by A.C. Bhaktivedanta Swami Prabhupada. Prabhupada, an elderly Indian immigrant, aimed to spread Krishna consciousness, a branch of Hinduism, to the Western world. The movement quickly gained traction, attracting followers with its vibrant street processions, devotional music, and alternative lifestyle that emphasized spiritual practice over material pursuits. Its core tenets, drawn from the Bhagavad Gita and other Hindu scriptures, included chanting the Hare Krishna mantra, practicing yoga, adhering to a vegetarian diet, and abstaining from illicit activities. ISKCON temples and communities began to spring up across the United States and then internationally, establishing a significant presence in India, Europe, and other parts of the globe. The movement’s outward appeal, however, masked a darker undercurrent that would eventually lead to widespread scandal and disillusionment for many devotees.

Over the years, the Hare Krishna movement has been plagued by numerous controversies, ranging from allegations of cult-like practices to financial improprieties and, most disturbingly, child abuse. Claims of mind control and manipulation tactics surfaced, with former members describing an intense pressure to conform and an environment that discouraged critical thinking. Financial mismanagement and corruption also became significant issues, with accusations of misappropriated funds and questionable business practices. But perhaps the most damaging revelations involved widespread abuse, particularly within ISKCON’s boarding schools, known as gurukulas. These institutions, intended to provide a spiritual education for children of devotees, became breeding grounds for physical, emotional, and sexual abuse, leaving lasting scars on countless individuals.

[Documentary reveals faith corruption]

Adding to the complexity of the narrative is the story of Tulsi Gabbard, a former U.S. Representative who has faced scrutiny for her ties to the Science of Identity Foundation (SIF), an offshoot of the Hare Krishna movement. Founded by Chris Butler, also known as Jagad Guru Siddhaswarupananda Paramahamsa, the SIF blends traditional Hindu philosophy with a rigid hierarchical structure that places Butler at the center of devotion. Critics and former members have described the SIF as cult-like, citing its authoritarian nature and allegations of intolerance toward LGBTQ+ individuals, women, and Muslims. Gabbard’s long-standing relationship with Butler, whom she has referred to as her spiritual guide, and her family’s deep involvement in the organization have raised concerns about the SIF’s influence on her political views and actions. While Gabbard has clarified that she distanced herself from the SIF as a teenager, fully embracing Hinduism and aligning herself with the Vaishnava tradition, her past associations continue to be a subject of controversy.

The personal experiences of individuals like Justine Payton further highlight the potential for harm within ISKCON and related organizations. Payton’s journey, as detailed in The New York Times, began with a search for spiritual meaning that led her to a Hare Krishna temple in New Zealand. Initially drawn to the welcoming environment and sense of community, she soon became deeply involved in the movement, eventually moving into an ISKCON ashram. However, her experience took a dark turn as she encountered what she describes as emotional and spiritual abuse. Encouraged by a guru to help start an outreach program in Philadelphia, Payton found her mental health deteriorating under the pressure of strict adherence to the group’s teachings. Isolated and manipulated, she eventually suffered a mental health crisis, leading her to leave the ashram and seek help from her family. Payton’s story serves as a cautionary tale about the complexities of alternative spiritual practices and the potential for abuse within such communities, emphasizing the importance of critical thinking and personal autonomy in the pursuit of spiritual fulfillment.

‘Monkey on a Stick’: Exposing Corruption and Abuse of Power

“Monkey on a Stick” aims to dissect these issues, presenting a narrative that is both a historical account and a cautionary tale. However, according to Liam Lacey’s review, the film’s execution is somewhat flawed, described as a “patchwork tabloid affair” with “tacky dramatizations and sophomoric surveys.” While Lacey acknowledges the film’s worthy goal of exposing the darker aspects of the Hare Krishna movement, the critique suggests that the film’s style may detract from the seriousness of its subject matter. This tension between content and presentation raises questions about the effectiveness of different documentary approaches when dealing with sensitive and potentially traumatic subjects. Is a sensationalized approach necessary to capture attention, or does it risk undermining the credibility and impact of the film?

One of the key events depicted in “Monkey on a Stick” is the case of Kirtanananda Swami, the leader of the New Vrindaban commune in West Virginia. Kirtanananda, also known as Keith Ham, was a prominent figure within ISKCON, but his tenure was marred by allegations of criminal activity and abuse. He was eventually charged with mail fraud, racketeering, and conspiracy to murder two men who threatened to expose his sexual abuse of minors. While he was initially convicted on multiple charges in 1991, celebrity attorney Alan Dershowitz successfully argued on appeal that evidence of child molestation unfairly prejudiced the jury. Ham later pleaded guilty to racketeering and served time in prison. The Kirtanananda case is a stark example of the corruption and abuse of power that plagued ISKCON, and the documentary likely delves into the details of this scandal to illustrate the extent of the organization’s moral decay.

The documentary also addresses ISKCON’s public acknowledgment in 1998 of widespread abuse of children in Hare Krishna boarding schools during the 1970s and 1980s. This admission came after years of denial and cover-ups, and it marked a significant turning point for the organization. A lawsuit filed by former students was eventually settled in 2005 for $9.5 million, providing some measure of compensation for the victims of abuse. However, the long-term impact of this abuse on the survivors is immeasurable, and the documentary likely explores the lasting trauma experienced by those who were victimized. By bringing these stories to light, “Monkey on a Stick” aims to hold ISKCON accountable for its past actions and to raise awareness about the ongoing issue of child abuse in religious organizations.

Beyond specific cases of abuse, “Monkey on a Stick” reportedly examines the broader systemic issues that contributed to the corruption within ISKCON. These include financial irregularities, power struggles following the death of the founder, and the role of misogyny in fostering an environment ripe for abuse. The documentary likely explores how the pursuit of wealth and power led to moral compromises and how the lack of accountability allowed abuses to go unchecked. The role of misogyny is also a critical factor, as the film suggests that the belief in male superiority created a culture where women were marginalized and vulnerable to exploitation. By examining these underlying issues, “Monkey on a Stick” aims to provide a comprehensive understanding of the factors that contributed to ISKCON’s downfall.

Nori Muster’s involvement in the documentary is particularly significant, given her unique perspective as a former insider and whistleblower. As detailed in the Deadline article, Muster left ISKCON in 1988 after discovering serious criminal activities, including child molestation. She later published “Betrayal of the Spirit: My Life Behind the Headlines of the Hare Krishna Movement,” providing a firsthand account of her experiences. By collaborating with Muster, director Jason Lapeyre gains access to valuable insights and insider knowledge that would otherwise be unavailable. Muster’s participation also ensures that the documentary accurately reflects the experiences of those who were victimized by ISKCON’s corruption and abuse. As Lapeyre notes, the story has a timeless relevance regarding the duality of human nature and the dangers of fanatical religious power – a sentiment that resonates deeply in today’s world.

Religious Corruption, Power Dynamics, and Child Abuse: A Broader Perspective

The issues highlighted in “Monkey on a Stick” are, unfortunately, not unique to the Hare Krishna movement. Religious corruption, power dynamics, and child abuse are recurring themes across various religious organizations, underscoring the need for vigilance and accountability within these institutions. In North Texas, for example, a series of scandals involving church leaders and accusations of sexual and physical abuse have recently come to light, prompting discussions about how churches handle such allegations. The case of Robert Morris, the founder of Gateway Church in Southlake, who was accused of sexually abusing a minor, exemplifies the devastating impact of abuse and the importance of holding perpetrators accountable. These scandals highlight the role of power dynamics in facilitating abuse, where victims are often vulnerable due to their age, position, or dependence on the abuser. As Victor Veith from the Zero Abuse Project points out, abuse is often about power, which can leave younger victims vulnerable and cause others to disbelieve them. The courage of survivors like Cindy Clemishire, who publicly shared her story of abuse, is essential in bringing these issues to light and demanding change.

Beyond individual cases of abuse, the influence of religious groups on politics raises further concerns about the potential for corruption and the erosion of democratic principles. In the Philippines, for example, various religious organizations, including the Iglesia ni Cristo (INC) and the Catholic Church, have demonstrated their ability to influence policymaking and electoral outcomes. The INC’s mobilization of over a million members to advocate for peace and unity was seen by some as an attempt to discourage legislators from supporting the impeachment of Vice President Sara Duterte. Similarly, a coalition of Christian groups lobbied against a Senate bill on comprehensive sexuality education for teenagers, arguing that certain provisions contradicted their religious teachings. These examples illustrate how religious groups can exert significant political pressure, potentially shaping legislation and influencing public opinion. The active involvement of churches in political matters underscores the complex relationship between religion and governance and the need for transparency and accountability in the political process.

Addressing child abuse in religious organizations requires a multifaceted approach that prioritizes prevention, response, and accountability. The Southern Baptist Convention (SBC) has been grappling with its own crisis of sexual abuse, facing criticism for delays and disagreements over the necessary steps to address the problem. Despite significant efforts to identify vulnerabilities and train churches in abuse prevention, millions of dollars allocated for abuse response and survivor support remain undistributed. Eric Costanzo, an SBC pastor, emphasizes the need for the SBC to leverage its vast network to train and equip every church in addressing abuse, provide comprehensive access to the Ministry Check database of convicted and credibly accused abusers, and re-engage with the SBC abuse survivor community. The Catholic Church has also taken steps to address clerical abuse, implementing the “Charter for the Protection of Children and Young People,” also known as the Dallas Charter, in 2002. This charter outlines comprehensive procedures for handling allegations of sexual abuse of minors by Catholic clergy, including guidelines for reconciliation, healing, accountability, and prevention. While credible allegations of clerical abuse have significantly decreased in the U.S. Catholic Church over the past two decades, vigilance remains crucial, as there is often a delay between the commission of abuse and its disclosure.

In addition to prevention and response, ethical considerations in reporting abuse are paramount. Balancing the need to protect children and vulnerable individuals with the rights of the accused requires careful consideration and adherence to established protocols. Documentary filmmakers who tackle sensitive topics like abuse and trauma must also navigate complex ethical dilemmas, ensuring that they do not further harm or exploit the individuals whose stories they are telling. The impact of reporting abuse on filmmaking is profound, requiring filmmakers to prioritize the well-being of their subjects and to engage in trauma-informed filmmaking practices.

Ethical Considerations in Documentary Filmmaking and the Impact on Mental Health

Documentary filmmaking, while powerful, treads a delicate ethical line, especially when delving into sensitive issues like abuse and trauma. As the Santa Clara University (2025 USNews Ranking: 63) (SCU) article aptly points out, it’s about “Seeing the Person, Not Just the Story.” Associate Professor Nico Opper emphasizes empathy, compassion, and ethical storytelling, drawing inspiration from SCU’s Jesuit values. This approach is crucial in building trust and fostering collaboration with participants, ensuring their dignity is respected throughout the filmmaking process. One film, “Keep the Light On,” exemplifies this by giving a survivor of domestic violence agency over her narrative, while another, “We’ll Be Okay,” includes behind-the-scenes moments to showcase the filmmakers’ own emotional journeys.

The power dynamics inherent in documentary filmmaking demand careful navigation. Filmmakers must recognize their position of authority and strive to create a level playing field with their subjects. This involves transparency, informed consent, and a commitment to minimizing harm. Prioritizing the well-being of those being filmed is not just an ethical imperative but also a key factor in producing authentic and impactful stories. This approach should be applied in all stages of documentary filmmaking, from initial outreach to the final edit.

Furthermore, the mental health of documentary filmmakers themselves is often overlooked. The DocuMentality report, “The Price of Passion,” sheds light on the challenges they face, including financial instability, funding scarcity, and the emotionally taxing nature of the stories they cover. As Malikkah Rollins and Rebecca Day emphasize, the industry needs to address the lack of meaningful attention to the mental health of filmmakers, their communities, and audiences. This involves creating a more accommodating ecosystem with mental health support, trauma-informed filmmaking practices, and a redefinition of “success” that prioritizes well-being alongside artistic achievement. The Filmmaker Magazine article further suggests incorporating line items for mental health support in production budgets and providing access to on-call therapists or conflict-resolution managers. Ultimately, a healthier and more ethical documentary industry benefits everyone involved, from filmmakers and participants to audiences and the wider community.

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