During a recent conference in Cologne, two important questions were discussed: How will the course of ISKCON reform continue internally, and how will the relationship between ISKCON and German society develop in the future? The governmental changeover in Bonn gave these questions added weight: How multi-religious and multi-cultural must German society become under the leadership of the red-green coalition?

Five years ago (1994), at its 25-year celebration in Wiesbaden, ISKCON presented its reform plan to the German public. On Friday, the 29th of January this year, the Academy for Vaisnava Culture staged a 30-year jubilee in Cologne. On Saturday, the 30th of January, an 'interreligious podium discussion' with the theme 'Religious Minorities Meet with a Multi-cultural Germany' was initiated. Representatives of other religious minorities, namely Bahai, Islam, and Buddhism, were also invited to join in.

Dialogue with Critics

The jubilee conference programme on Friday was well attended. The moderation was intelligently left up to non-members. This time the conference leaders (Saunaka Rsi and Alice Schumann) involved a section of church representatives critical towards ISKCON in the discussion: myself as retired director of The Protestant Centre for Questions of Worldview ('Evangelische Zentralstelle für Weltanschauungsfragen' - EZW), church experts on NRMs from Germany's main Christian denominations, and two protestant professors of theology - Edmund Weber (due to illness his manuscript had to be read out) and (on Saturday) Paul Schwarzenau, who had earlier spoken in favour of ISKCON and other new religious movements (NRMs).

Prof. K. Klostermaier delivered a sensitive report about Vaisnava spirituality; I outlined the Church's treatment of ISKCON in Germany from the example of EZW; Alice Schumann reported on ISKCON's integration into German society; Dr Deadwyler (Ravindra Svarupa Dasa) talked about 'Social Perspectives in ISKCON', or more concretely, the concept of varnasrama-dharma; and Saunaka Rsi spoke on the 'Development of Interreligious Dialogue in ISKCON'. Also invited to the podium were Dr Angelika Koester-Lossack, a Green Party member of the federal parliament, and the social scientist Dr J. Eiben, both engaged in the federal parliament's Commission of Enquiry regarding 'so-called cults and psycho-groups'

Religious Minorities in Germany

Saturday's interreligious podium discussion about religious minorities dealt mainly with the partnership between State and Church as it developed after World War II. The Church's privileged position in this connection received some strong criticism. Attendees unanimously rejected (understandably) the defaming term 'cult'. They wanted more social recognition for religious fringe groups, greater readiness for dialogue on the part of the Church, and round table discussions at which representatives of controversial movements can have an equal say. Participants also generally agreed in criticising the cult clichés that predominate in the media and contribute toward poisoning the climate.

Whether religious minorities would do better by rejecting the German model or by expanding it to all religious associations remains unclear. Saunaka Rsi Dasa pleaded, if I correctly understood him, for rejection of the German model as well as for strict separation between State and religion. He deplored Germany's old-fashioned attitude toward the multi-cultural model. (Joke: Upon landing in Germany, the passengers are requested: put your watches 200 years back.) Others, including the representative of Islam, pleaded for expanding the German model, i.e. for the right of minorities to also take in taxes through the State, to be able to deliver religious education in schools, to be allowed to contribute toward the formation of policies, etc. Still these issues fall far short of having been thoroughly discussed. Expectations are now directed, above all, toward the Green Party whose representatives generally speak out in favour of State non-interference in religious affairs.

One would advise ISKCON to become more familiar with the rights that the Federal Republic of Germany bestows on churches and religious communities and to then determine which model it favours for ISKCON and for Germany. Strict separation between State and Church may appear through the eyes of the USA or France to be the only acceptable model, but the Muslims and other religious minorities in Germany have discovered attractive aspects to the German model.

A New Style in Dealings with Church and Society

Friday's jubilee session dealt mainly with ISKCON and its future. Alice Schumann, the president of ISKCON Germany, emphasised the increasing social integration of ISKCON's membership. The second, predominantly married, generation has asserted itself everywhere, among the leading managers as well as in representing ISKCON before the Commission of Enquiry. The role of women, the relationship to parents and outsiders in general and other issues were tackled, although the changes that have taken place did not receive much appreciation by the public (ISKCON should not allow itself to be too easily discouraged by this!). Several parents and representatives of cult awareness groups spoke out; desires for improved insurance coverage for those who leave the movement were loudly voiced. The Catholic Worldview Commissioner, Werner Hoebsch, recommended the model developed in the Catholic Orders for the future security of ex-members.

Several of ISKCON's critics appeared to have a hard time adjusting to the reforms. The old fronts cannot be maintained, a fact impossible to overlook. The ecclesiastic Commissioners of Worldviews from both major churches described the modified style of their work. Groups of priests and teachers as well as school classes visit movements like ISKCON in the movement's own centres and thus get the opportunity to gather their own impressions and make their own judgements. There are significant changes on both sides. Nevertheless, Saunaka Rsi Dasa reproached the Churches, with some justification, for not implementing recommendations for changed conduct toward NRMs given at a 1986 Amsterdam conference, which was collectively organised by the Lutheran World Federation and the Ecumenical Council of Churches.

Extended trust-building will certainly be necessary before the new style becomes established, individual NRMs can establish closer contact with the Churches, and an atmosphere of dialogue can win through. ISKCON can be a forerunner for other movements. What is on the present agenda is that both parties energetically stand up for pacifying relations between NRMs on one side and the whole society along with the established Churches on the other. Differences of opinion and belief must not be swept under the carpet but endured and tolerated.

The Church's role in so-called 'cult counselling' (i.e. counselling people involved in NRMs) was contested. Movements like ISKCON understandably want counsel to be unprejudiced. For a long time sensible observers have clearly seen that, sometimes, what appears to be cult problems are in reality family problems and should be dealt with as such. On the other hand, trying to exclude the religious dimension from the consultations will help neither the grieving persons nor the movement. At least a minimal understanding of religious commitment is required. ISKCON must be concerned with this just as much as the Churches. What is still needed is more clarification in the area of tensions between NRMs, Churches and State.

Varnasrama-Dharma and Other Issues

Besides such specific practical problems, there are fundamental theological differences between ISKCON and the Churches that I could address in my paper: the concept of an ideal society, the attitude toward militant Hindu nationalism, the power of gurus and acaryas over simple members, the role of women, the ability for interreligious dialogue, the collection practices. It is good for outsiders to know that in ISKCON several of these points are being vigorously worked on. The position of women for example has been re-evaluated, and some women have taken up leadership roles. ISKCON officially distanced itself from Hindu-nationalistic violence. These are important signs showing that ISKCON is ready for communication and understanding.

An example for sensible treatment of a prickly problem was Dr Deadwyler's penetrating research into the way ISKCON and its founder, Srila Prabhupada, dealt with the highly controversial social ideal of varnasrama-dharma. According to Deadwyler, the present agenda of ISKCON is not the forcible introduction of a 'caste system for the Occident,' as F.W. Haack called it, rather 'the primary mission of producing Vaisnavas', who then through studying and teaching acquire the qualifications to become brahmanas, lead society, and bring about a 'respiritualization of society' - so far, an 'unfulfilled mission'. Saunaka Rsi Dasa also emphasised two wants: education for members and properly formed spiritual leadership for the society. Even if someone, as a non-Vaisnava, would prefer to leave this dharma where it comes from, in India, the treatment of this subject was still impressive. The unwieldy parts of Prabhupada's programme are not simply ignored and forgotten, rather they are being theologically worked over in order to make them relevant for Western society. Even outsiders and critics will have to concede that every religious movement, including ISKCON, has an obligation to remain loyal to itself and its founder, in spite of all necessary changes.

The New Spirit of Dialogue

Saunaka Rsi Dasa exemplified the new spirit (new from the viewpoint of critics and outsiders) with his explanation of interreligious dialogue and his commentary on 'ISKCON's Statement on Relating with People of Faith in God'. Those who are more familiar with Srila Prabhupada's teachings already know that ISKCON can relate to traditions of faith in a positive way, despite their missionary calling and their criticism of Christianity. This point having now been clearly and definitely confirmed is, for me, a milestone in ISKCON's development and its relationship toward the Churches and the religious environment in general. ISKCON thus conforms better to the modern ideal of tolerance, without forsaking its mission. Simultaneously ISKCON adheres, without damaging its distinctive profile, to inclusive tolerance, which is held in high esteem by many Hindu traditions. Even if one has reservations about this particular kind of tolerance, one would still like to encourage ISKCON to progress along this path. Whoever refuses dialogue harms himself and his movement's members, who for themselves and their families must find a respected place in the society at large.