The issue of clergy abuse and it’s sanitization are an interesting point of departure in the consideration of Pathological Lying.

Bhakta David Nollmeyer 

Charles C. Dike, MD, MRCPsych, MPH, Madelon Baranoski, PhD and Ezra E. H. Griffith, MD

Although pathological lying was first described in the medical literature over 100 years ago, it remains a poorly understood concept. Psychiatrists continue to grapple with the full ramifications of the condition, even though interest specifically in pathological lying seems to have waned in recent times. The impact of pathological lying deserves critical attention from forensic psychiatrists because of the implications that untruths have in a legal context. In this article, the authors review the considerable vagueness and confusion that has surrounded this concept and examine the extent to which a person can control lying behavior and the related question of whether pathological liars have responsibility for their actions. While providing a structured framework for considering pathological lying in the forensic context, the authors conclude that further systematic research is needed to resolve the questions raised in this article.

In August 2001, the State of California Commission on Judicial Performance ordered the removal from office of Judge Patrick  Couwenberg for making misrepresentations to become a judge, continuing to make misrepresentations while a judge, and deliberately providing false information to the Commission in the course of its investigation.¹ The judge had lied at various times to judges, attorneys, a newspaper reporter, and the Commission on Judicial Performance. He told the Commission, under oath, that he had participated in covert CIA operations in Southeast Asia and Africa and that he had a master’s degree in psychology when, in reality, he had never been in the CIA nor did he have a degree in psychology. He had committed many other misrepresentations, including stating that he had received a Purple Heart for injuries sustained in Vietnam and dramatically reporting that shrapnel was still lodged in his groin. In reality, he was never in Vietnam during the war.¹

A psychiatrist expert witness testifying before a panel of three judges sitting as special masters investigating Judge Couwenberg concluded that the judge was suffering from pseudologia fantastica which he described as “story telling that often has sort of a matrix of fantasy interwoven with some facts” (Ref. 1, p 10). The expert further testified that pseudologia fantastica is treatable with therapy and did not render Judge Couwenberg unfit for judicial service. The basis for the conclusions regarding treatment and fitness for judicial service was not stated in the reference article and therefore is not available for review.

Cases like Judge Couwenberg’s continue to emerge from time to time. Recent media articles chronicling the lying behavior of prominent men such as Joseph J. Ellis,² a Pulitzer Prize winning historian and professor of history at Mount Holyoke College; Jeffery Archer,³ member of the House of Lords of England; and Sir Laurens Van der Post,⁴ former spiritual adviser to Prince Charles and godfather to Prince William, have generated significant interest. A former student of Professor Ellis, upon learning of his mentor’s lies was quoted as saying, “He seemed so genuine. Perhaps it was a fantasy he came to believe himself” (Ref. 5, p A12). This observation raised important questions: did the just-named individuals consciously and willfully engage in spewing their lies or were they unable to control their lying?

The concept of pathological lying, in which an individual repeatedly and apparently compulsively tells false stories, is not new to psychiatry. Numerous articles were written on it in the first half of the 20th century. However, interest in it waned drastically, to the extent that in recent years, it has received very little mention. Yet, the relatively modest light shed on pathological lying in recent psychiatric literature may not reflect its true prevalence in the pathology encountered routinely by clinical psychiatrists. Rather, it may be that psychiatrists simply know little about the subject and have difficulty recognizing the phenomenon.

Lies have been written about and classified for centuries. However, as noted by Healy and Healy,⁶ it was a German physician (Dr. Delbruck) who first clearly described the concept of pathological lying after an extensive examination of lies told by five of his patients. He concluded that these lies were so abnormal and out of proportion that they deserved a special category, which he described as pseudologia phantastica, terminology that is used interchangeably with pseudologia fantastica, which may be an Americanized spelling. Pathological lying, pseudologia fantastica, mythomania and morbid lying are generally used interchangeably, although it remains debatable whether they all describe the same phenomenon. Indeed, Bursten’s⁷ description of Manipulative Personality shows characteristics similar to those of pathological lying. Nevertheless, for the purpose of this article, we make no distinction among the terms just described. In addition, we confine our discussion to the narrow phenomenon of pathological lying and do not consider the broader concept of lying. The latter subject has been the object of considerable discussion.

Many articles have variously defined pseudologia fantastica, but a commonly quoted definition is that put forth by Healy and Healy⁸ who described it as “falsification entirely disproportionate to any discernible end in view, may be extensive and very complicated, manifesting over a period of years or even a lifetime, in the absence of definite insanity, feeblemindedness or epilepsy” (Ref. 8, p 1). While this is a very comprehensive definition, it raises the question of whether definite insanity, feeblemindedness, or epilepsy must be absent for lying to be considered pathological.

Selling disagreed. He believed that “obvious mental disease, particularly a diagnosable psychopathic personality of some type” (Ref. 9, p 336) was responsible for pseudologia fantastica.

While no consensus definition for pathological lying currently exists in the literature, the identified functional elements of the phenomenon are: the repeated utterance of untruths; the lies are often repeated over a period of years, with the lies eventually becoming a lifestyle; material reward or social advantage does not appear to be the primary motivating force but the lying is an end in itself; an inner dynamic rather than an external reason drives the lies, but when an external reason is suspected, the lies are far in excess of the suspected external reason; the lies are often woven into complex narratives.

^…

Pseudologia fantastica was therefore described as a fantasy lie, a daydream communicated as reality, in which the lie can be a gratification in itself, for pleasure only and not for any other obvious gain.²⁰ It was described as an intermediary phase between psychic health and neurosis.²⁰ The notion of “double consciousness,” in which two forms of life run side by side, the actual and the desired, and the desired becomes preponderant and decisive, has been proposed as the mechanism underlying pathological lying.²¹ It has also been suggested that the mental processes similar to those forming the basis of the impulse to literary creation in normal people is the foundation of the morbid romances and fantasies of those with pseudologia fantastica.²² The impulse that forces the fabrication of stories is supposedly bound up with the desire to play the role of the person depicted; fiction and real life are not separated. Further support for intact reality testing in pseudologia fantastica is the proposition that pseudologues usually have sound judgment in other matters, an observation that makes it difficult to prove that the pseudologue does not know that what he or she is doing is wrong.

http://www.jaapl.org/cgi/content/full/33/3/342

Much of Gaudiya Vaishnava preaching is universal and does not concern the particular. We are always told that the truth is ABSOLUTE and we will return to Godhead.

We should never lose site of these simple universal precepts.

Arjuna however overcame his doubts about killing his own family and chose to fight a war against his dynastic family.

Here the world has experience a Singularity concerning censor and sanitizing a Chemical Assault – Scorched Earth. This is being carried out by the United States for a manifest time since 1987 and dates much earlier.

The allegation is that the United Kingdom authored such.

Recently Presidential candidate Rick Perry stated that US Marines who are implicated on urinating on dead Taliban fighters are only kids.

Anyone who has experienced first hand the Chemical Assault – Scorched Earth in California or about 45 others states realizes being sprayed by chemicals or eating contaminated food is irrational and equivalent to torture.

President Barack Obama is 50 and Rick Santorum is 53. The writing on the wall states that those born in 1955 and later who are sworn officials have the strongest chance of being prosecuted in a Nuremberg styled trial.

I am along the Colorado River near Blythe CA – Ehrenberg AZ and it feels like someone has urinated on the human race.

“The Complete Science of Bhakti-Yoga #3″

72/10/24 Vrndavana

So by this devotional process, adau sraddha tatah sadhu-sangah, that love… Sadhakanam ayam premnah pradurbhave bhavet kramah [Cc. Madhya 23.14-15].

There are stages, or steps, one after another, if we practice. Sadhu-sange, sato vrtteh sadbhir bhaktih prasidhyati. Srila Rupa Gosvami says that potent love for Krsna can be reinstated again, invoked again, by the prescribed method. Sadhu-sange sato vrtteh sadbhir bhaktih prasidhyati. Utsahan dhairyat niscayat. When you get little taste of love of Krsna… Just like we are sitting here. We have got little taste for loving Krsna. Otherwise, why we should waste our time in this way? This is called sraddha. So this sraddha is also invoked by association with sadhu, devotees. Then, if we little become enthusiastic… Just like you have become. Utsahan. You have left your country, everything, and you are going everywhere, coming with me. Not for any material profit, but for increasing your Krsna consciousness. This is called utsahan, enthusiasm. Our whole Krsna consciousness movement is depending on this enthusiasm. Just like I went to your country. At the age of seventy years, nobody goes out of home. But there was enthusiasm, “Yes, I must go.” And because I went, there is something. You have got the information. Similarly, enthusiasm is the basic principle, adau.

Utsahan dhairyat. By patience. Not that “I am working so hard for Krsna, but I’m not getting any impetus.” No. Don’t be impatient. Krsna will give you chance. He’s giving chance always, twenty-four hours, imperceptibly. But we cannot appreciate very much. Krsna sees. As far as we are able, according to our strength, He gives responsibility. But we must be… Rest assured, when we have taken shelter of the lotus feet of Krsna fully, without any reservation, Krsna must be pleased; maybe it will take some time. This is called niscayad, certainty, assurance. Utsahan dhairyat niscayad tat-tat-karma-pravartanat. You have to execute the routine prescribed duties. Tat-tat-karma-pravartanat. You cannot go against the principles of devotional service. With patience, you must execute. Tat-tat-pravartanat. Sato vrtteh. Sato vrtteh means dealings must be very honest. No duplicity. Very frank, plain. Sato vrtteh, sadhu-sange, and in association of devotees. Sadbhir bhaktir pranasya…, uh, prasidhyati. In this way, our propensity for, of love for Krsna will increase.

Similarly, there are other six methods. Prajalpa niyamagraha.

atyaharah prayasas ca
prajalpo niyamagrahah
jana-sangas ca, laulyam jana-sangas ca
sadbhir bhaktih pranasyati
[NoI 2]

Atyahara, eating or collecting more than necessity. That is atyahara. Ahara means eating and collecting. Aharah. So we should not collect more than what we need. Krsna will give, giving us. Just like we are spending so much money in all our centers. So Krsna is sending us the necessary expenditure. How… Otherwise, how we are maintaining? So… But we should not be hankering after collecting more than what is necessity. That is atyahara. Similarly, we should not eat more than what we need for maintaining the body and soul together. Atyahara prayasah, prayasah. We should not endeavor for anything which requires too much anxiety. That is called prayasah. Atyahara prayasah. Automatically, by Krsna’s grace, whatever comes, that’s all right. Atyaharah prayasas ca prajalpah [NoI 2]. Talking unnecessarily, nonsense. Just like people waste their time talking three hours on some political situation. You see. They have got enough time to discuss newspaper, but when they are invited to our class, they find no time.

So we should not waste our time, a single moment. Time is very valuable. In your country, they say, “Time is money.” So either you take money, that is artha, or paramartha. Money is required in the material world, and in spiritual world, paramartha, spiritual asset. Some way or other, even those who are materialists, they do not waste their time. So we are after spiritual realization. How we can waste our time? Time is very valuable. So we should not waste time. Prajalpo niyamagrahah, jana-sangas ca. And associating with ordinary persons who are not devotees. Jana-sangas. People in general, they have no taste for Krsna. And greediness, laulyam. These things are impediments for advancing in Krsna consciousness. Sadbhir bhaktih. Niya…, niyamagrahah. Niyamagrahah means simply busy to follow the rules, but actually do not understand what is the meaning of such following. Not blindly. One should follow the regulative principles with firm conviction and understanding. Niyama agrahah and niyama-agrahah. Agrahah means eagerness to accept. And agrahah, not accepting. In both ways, niyama grahah. Not to accept the regulative principles, that is also faulty. And too much agraha, false agraha, without knowing the meaning of it, that is also faulty. So niyamagrahah.

atyahara prayasas ca
prajalpo niyamagrahah
laulyam jana-sangas ca
sadbhir bhaktih pranasyati

“The Complete Science of Bhakti-Yoga #3″

72/10/24 Vrndavana

So by this devotional process, adau sraddha tatah sadhu-sangah, that love… Sadhakanam ayam premnah pradurbhave bhavet kramah [Cc. Madhya 23.14-15].

There are stages, or steps, one after another, if we practice. Sadhu-sange, sato vrtteh sadbhir bhaktih prasidhyati. Srila Rupa Gosvami says that potent love for Krsna can be reinstated again, invoked again, by the prescribed method. Sadhu-sange sato vrtteh sadbhir bhaktih prasidhyati. Utsahan dhairyat niscayat. When you get little taste of love of Krsna… Just like we are sitting here. We have got little taste for loving Krsna. Otherwise, why we should waste our time in this way? This is called sraddha. So this sraddha is also invoked by association with sadhu, devotees. Then, if we little become enthusiastic… Just like you have become. Utsahan. You have left your country, everything, and you are going everywhere, coming with me. Not for any material profit, but for increasing your Krsna consciousness. This is called utsahan, enthusiasm. Our whole Krsna consciousness movement is depending on this enthusiasm. Just like I went to your country. At the age of seventy years, nobody goes out of home. But there was enthusiasm, “Yes, I must go.” And because I went, there is something. You have got the information. Similarly, enthusiasm is the basic principle, adau.

Utsahan dhairyat. By patience. Not that “I am working so hard for Krsna, but I’m not getting any impetus.” No. Don’t be impatient. Krsna will give you chance. He’s giving chance always, twenty-four hours, imperceptibly. But we cannot appreciate very much. Krsna sees. As far as we are able, according to our strength, He gives responsibility. But we must be… Rest assured, when we have taken shelter of the lotus feet of Krsna fully, without any reservation, Krsna must be pleased; maybe it will take some time. This is called niscayad, certainty, assurance. Utsahan dhairyat niscayad tat-tat-karma-pravartanat. You have to execute the routine prescribed duties. Tat-tat-karma-pravartanat. You cannot go against the principles of devotional service. With patience, you must execute. Tat-tat-pravartanat. Sato vrtteh. Sato vrtteh means dealings must be very honest. No duplicity. Very frank, plain. Sato vrtteh, sadhu-sange, and in association of devotees. Sadbhir bhaktir pranasya…, uh, prasidhyati. In this way, our propensity for, of love for Krsna will increase.

Similarly, there are other six methods. Prajalpa niyamagraha.

atyaharah prayasas ca
prajalpo niyamagrahah
jana-sangas ca, laulyam jana-sangas ca
sadbhir bhaktih pranasyati
[NoI 2]

Atyahara, eating or collecting more than necessity. That is atyahara. Ahara means eating and collecting. Aharah. So we should not collect more than what we need. Krsna will give, giving us. Just like we are spending so much money in all our centers. So Krsna is sending us the necessary expenditure. How… Otherwise, how we are maintaining? So… But we should not be hankering after collecting more than what is necessity. That is atyahara. Similarly, we should not eat more than what we need for maintaining the body and soul together. Atyahara prayasah, prayasah. We should not endeavor for anything which requires too much anxiety. That is called prayasah. Atyahara prayasah. Automatically, by Krsna’s grace, whatever comes, that’s all right. Atyaharah prayasas ca prajalpah [NoI 2]. Talking unnecessarily, nonsense. Just like people waste their time talking three hours on some political situation. You see. They have got enough time to discuss newspaper, but when they are invited to our class, they find no time.

So we should not waste our time, a single moment. Time is very valuable. In your country, they say, “Time is money.” So either you take money, that is artha, or paramartha. Money is required in the material world, and in spiritual world, paramartha, spiritual asset. Some way or other, even those who are materialists, they do not waste their time. So we are after spiritual realization. How we can waste our time? Time is very valuable. So we should not waste time. Prajalpo niyamagrahah, jana-sangas ca. And associating with ordinary persons who are not devotees. Jana-sangas. People in general, they have no taste for Krsna. And greediness, laulyam. These things are impediments for advancing in Krsna consciousness. Sadbhir bhaktih. Niya…, niyamagrahah. Niyamagrahah means simply busy to follow the rules, but actually do not understand what is the meaning of such following. Not blindly. One should follow the regulative principles with firm conviction and understanding. Niyama agrahah and niyama-agrahah. Agrahah means eagerness to accept. And agrahah, not accepting. In both ways, niyama grahah. Not to accept the regulative principles, that is also faulty. And too much agraha, false agraha, without knowing the meaning of it, that is also faulty. So niyamagrahah.

atyahara prayasas ca
prajalpo niyamagrahah
laulyam jana-sangas ca
sadbhir bhaktih pranasyati

Here Hughes confirms that his siddhanta is similar to the sahijayas. If this is the case mainstream Gaudiya Vaishnavas folowing under Bhaktivinoda – Saraswati – Prabhupada should steer clear of interpretations that portray the gopis as havimg mundane conjugal relationships with Krishna in the sense the jivas in material life enjoy sex life.

It appears that Hughes has engaged in same sex practices also.

Under these conditions LAPD has accused  me of condoning or supporting these actions which is not the case.

If one is concerned with the actions of David Bruce Hughes I would proceed with caution do to the aforementioned reasons.

By:  Iskcontimes

BANGALORE, INDIA, Jan 28 (VNN) — When we (devotees at ISKCON Bangalore) came to know that HG Basugosh Prabhu, was arranging a conference of Madhvas & Srivaishnava Scholars to discuss the guru issue, we vehemently opposed. As we found no authorization from Srila Prabhupada for such an exercise.

We see HG Basugosh Prabhus’postings are misleading devotees around the world by his one sided presentation.

However, since the exercise has begun we find it only appropriate to present the response of these scholars what they actually say on this issue after objectively presenting the guru issue to them.

HG Vidvan Gauranga Das had written in one of the postings on Chakra about these scholars:

‘Vidyavachaspati’Bannanje Govindachar: Disciple of Vidyamanya Tirtha Swami, Mathadhisa of Palimara Matha. He is a very prominent lecturer and scholar, recognized by the 8 mathas. Bannanje Govindachar, the Maadhva devotee-scholar was awarded the title: ‘Vidyaa-vaachaspati’by one of the 8 Madhva-mathas.

Sri Sri Rangapriya Swami Desikachar: A broad-minded Sri Vaishnava scholar and sannyasi. He was previously a professor in National College, Bangalore. He is a Sanskrit scholar. He has disciples who come from Smaarta, Sri Vaishnava and Maadhva backgrounds.

(for the information of the readers, these two above mentioned scholars were not invited to the conference by HG Basugosh Prabhu!)

The following was a short interview with HH Rangapriya Swami:

Question: According to Srila Prabhupada’s letter of July 9^th, 1977, if we accept Srila Prabhupada as the diksa guru and receive initiation from the ritviks, is this system in accordance to sastric principles, what is your holiness’opinion?

HH Rangapriya Swami: It appears from the system of initiation that Srila Prabhupada has proposed in his letter of July 9th 1977, that he wished to remain the diksha-acharya, vanquish sinful reactions of the disciples, take the responsibility of delivering his disciples and this way continue the parampara through the rtviks. This is a new system. Since such new systems have been created in the past by the acaryas, it appears that Srila Prabhupada desired such a system. This is our humble opinion and it is not in violation of any shastric principles.

Question: Do we have to fear that the Parampara will stop if we follow the ritvik system?

HH Rangapriya Swami: By this system we do not have to fear that the parampara may stop. The rtviks belong to his parampara. The new disciples also belong to his parampara. Who ever follows his instructions also belong to his parampara. His books will represent him; his peeta (the sacred seat) will represent him; his sandals will represent him; his murtis will represent him.

Question: If we ask the new disciples initiated by this system, ‘Whose disciple are you?” what should they say?

HH Rangapriya Swami: They should say, ‘Srila Prabhupada is my guru.’Others can be called ritviks and can be respected for their seniority.

Question: As long as ISKCON exists, can this system be followed?

HH Rangapriya Swami: Yes, there is no problem.

Copy of the letter given to ISKCON Bangalore on 11th Jan 1999

I have acquainted myself with the life and message of His Holiness Srila Prabhupada including his message in the letter of July 9th, 1977. I also understand there is some controversy going on among the disciples of the great guru regarding the positions of the diksha guru and officiating acharyas called rtvik acharyas who give diksha as deputees of the original acharya, even as Prince Bharata officiated as the ruler on behalf of Sri Rama’s padukas.

In this connection, keeping in view the spirit of Srila Prabhupada and the continuation of the great tradition given by him, we recommend that the office of the rtvik acharyas should continue as intended by Srila Prabhupada.

Srila Prabhupada’s system accords a unique position to the acarya by declaring that he should be a Master Yogin, who takes upon himself the spiritual responsibility of the disciples including the destruction of all their sins and deserves worship due to Bhagavan Himself.

The rtvik acharya continue the line of HH Srila Prabhupada, and he should be accorded reverence in accordance with his contributions. But he should not be considered as an object of meditation and worship. Nor should he be considered as infallible. He should be appointed by the governing council and give diksha as a deputee of Srila Prabhupada without violating the letter and spirit of his message.

The rtvik system propounded by Srila Prabhupada does not violate in anyway the shastras’injunctions.

Signed. Rangapriya Swami.

It may be recalled that HG Vidvan Gauranga Dasa posted a report of his meeting two eminent vaishnavas in Bangalore, namely Vidyavacaspati Sri Bannaje Govindacharya (a grhasta madhva scholar). When devotees of ISKCON Bangalore showed the report to Sri Bananje Govindacharya, he said that the reporting was partial and did not completely represent his views. The devotees continued their discussion with him and it was recorded. Later the interview was transcribed, taken back to him for review so that he is satisfied that we represent his views properly this time. We provide the same here:

Below is an interview with Sri Bannanje Govindacarya, original tape available:

Sri Bannanje Govindacarya: Meaning of diksha is to give adhikara in a mantra or any system or in a faith. Who can give initiation? In fact if I want to initiate somebody into gayatri, I must be a realised person. Gayatri sakshatkara is the first requirement for a diksha guru. Siddhi or perfection. Mantra siddhi. Otherwise one cannot give mantra diksha to others, according to shastra. So simply giving Diksha and canceling and taking again another diksha – that is all ashastric, not according to shastra… So this is the problem when we institutionalize a faith. We have to face all these problems, because when you institutionalize faith then all the institutional and organizational problems enter and all the organizational problems will come. Actually according to shastra, none of these swamis can initiate… No swami unless he has attained sakshatkar or mantra siddhi he cannot initiate. That is what….told was correct. Unless he has that power to take the sishya into that height, that elevation, initiation becomes a mere mechanical procedure. It has no meaning. If I want to initiate you I must be able to bring you to that plane and you must be able to meditate upon that mantra and that power should be given. Initiation is not mere mechanical procedure. That is a transformation of a power, mantric and spiritual power and a person who has actually no spiritual power how can he give spiritual power to a sisya. It cannot be claimed by a mere post or institutional powers. Initiation is totally different.

ISKCON devotee: The point is the 11 ritviks, only on the assumption that Prabhupada is not on the planet they stopped continuing to be ritviks. Is that correct or wrong? We are saying, ” you don’t have an explicit order. A clear order of the acharya is needed to become a diksha guru. Srila Prabhupada made a system-you stopped the acharya’s order!” We are questioning. They are not able to justify that. So are they correct in their justification or wrong?

Sri Bannanje Govindacarya: No…do they claim that they are no more ritviks?

ISKCON devotee: They say that they are no more ritviks. They are regular gurus. Regular gurus means, as I told you the definition, according to Srila Prabhupada’s teachings, it is very serious thing. It is a very big thing.

Sri Bannanje Govindacarya: Yes. See that is why I have told this is clash between the organization and the spiritual practice. When the spiritual practices become institutionalized, then the institution has certain… it is totally left to the …you are correct. There is no letter or there is no resolution, any orders. In an institution anything can be changed. The governing body is there and by majority they can vote and they can have a resolution. They can change anything. According to rules and regulations. But that is left to the organizational rules and regulations.

That is what I have told, according to shastra, the religious or spiritual part of diksha – giving diksha, a person who has siddhi – siddhapurusa can give diksha to others. Otherwise it has no meaning at all. It is not a mechanical thing.

ISKCON devotee: So their another argument is that because it is not normal, according to tradition just like son becomes father, it is natural. So naturally disciple becomes guru. This is also natural. So we have become gurus. So if we follow ritvik, because it is non traditional, not in the sampradaya, we stopped practicing it. Is it really apasampradaya? To follow acharya’s ajna?

Sri Bannanje Govindacarya: Is it apasampradaya means here in other sampradayas, particularly in the vaishnava sampradaya or the madhva mutts, their mantra diksha is to be taken by a living guru. It is a tradition. Strictly speaking, diksha even here when a swami gives mantra or upadesha to a disciple, the inner concept is that the living guru is not the real guru. Madhvacharya is there in his body and through living guru the spirit, actually the original spirit of Madhvacharya, the original spirit of living guru that is what is functioning. That concept is there. But a diksha living guru is a must in tradition. It is there. That is why they say apasampradaya. See in all other sampradayas diksha swekara from a living guru is generally accepted in all… see it is in practice even in Madhva mutt.

ISKCON devotee: So Prabhupada appointed these ritviks to do the external aspects of the diksha, like gving mala, spiritual name, etc These are to be done through a living ritviks. So ritviks are living. But the roles are defined and the real aspect of the diksha, giving transcendental knowledge and taking the responsibility of delivering the disciple, Prabhupada continues to do it. In that sense is it apasampradaya?

Sri Bannanje Govindacarya: No we cannot say that. Because what is sampradaya? Sampradaya is again a constitution- a spiritual institution. And it is followed by centuries and centuries by the sisyas. So any system that is in practice for more than 100 years, it becomes sampradaya!

ISKCON devotee: Now since no acharya in the past has formed an international society…

Sri Bannanje Govindacarya: Yes, that is why I have told you, sampradaya means also, it is a spiritual constitution, which should not go against the spirit of vedic teachings. That’s all.

ISKCON devotee: So is the ritvik system, taking mala, name, etc from living ritviks and considering Srila Prabhupada as the diksha guru, violating vedic spirit?

Sri Bannanje Govindacarya: No no nothing, nothing. That is not that…

ISKCON devotee: This ritvik system, where Prabhupada in his absence where they act, you know these ritviks as his representatives, and giving, conducting this ceremony while still Prabhupada as the diksha guru, if this process if we continue, is it violating any vedic sastra?

Sri Bannanje Govindacarya: You see it can be done like this. Everybody must take diksha before the vigraha of Prabhupada.

ISKCON devotee: Prabhupada murthi’s are kept everywhere in ISKCON temples.

Sri Bannanje Govindacarya: You have a temple of Prabhupada, and before Prabhupada himself, no others can give diksha and these people provide name and mala. The diksha should be in the presence of Prabhupada’s vigraha. That will be better. That would be better. There will be no problem. Just to avoid problems, see so many gurus, they will leave peeta (the sacred seat), they are falling down. Just to avoid this, you take initiation before Prabhupada’s vigraha.

ISKCON devotee: We are actually not saying that this should be practiced because of a reaction for the fall down of gurus. Even if the gurus are not falling down we are saying you should still follow this because it is the acharya’s ajna.

Sri Bannanje Govindacarya: Yes, I have simply told… This can also be avoided. No, that is not the only reason because in fact that is my concept. People ask me who is your guru. I have been taught by so many swamji’s . I have not been initiated into sanyasa. That is different. People ask me, “You are being an eminent scholar, who is your guru.” Then I used to say, “Madhvacharya is my guru. None else.” I don’t accept anybody else as my direct guru. Even now if I have got any doubt, I put the question before Madhvacharya and he must send the message, the answer to my mind and I don’t ask anybody! So this is a very powerful practice. Taking initiation from mula guru. See these people are instruments, to provide this and that, what ever is required.

ISKCON devotee: For that we are saying, we will respect them and …

Sri Bannanje Govindacarya: If that vision is created, it will be a very powerful, very good system. There will be no controversy. All the problems will be avoided.

ISKCON devotee: Will this stop the parampara? They claim that this will stop the parampara.

Sri Bannanje Govindacarya: Why? Taking initiation from mula guru and following the parampara. How can it be stopped?

ISKCON devotee: This is one of their objections. You can’t take from a departed acharya because it will stop the parampara. So who will continue the parampara? That is what they are asking.

Sri Bannanje Govindacarya: See Guru parampara means, now here is Madhvacharya, (pointing to the disciplic succession listed in Bhagavad Gita As It Is) and then this swami, and his swami, like that 31 swamis are there. So this parampara will be there. Everybody is disciple of guru, Prabhupada. Prabhupada and his disciple, his disciple, his disciple – this parampara will not be there. That is alright.

ISKCON devotee: That is what Pejavar Swami said, “Peeta parampara (the succession of the sacred seat of the institutional head) will not be there. But upadesha parampara will continuue…”

Sri Bannanje Govindacarya: There is no problem in that. It is there in practice in Madhva mathas because the guru initiates the disciple. When that tradition is not there, Prabhupada himself is the initiating or diksha guru, then his matha parampara will not be there.

ISKCON devotee: But will that not stop the parampara?

Sri Bannanje Govindacarya: No, no how. No question of stopping. Parampara does not stop. All this in an institution, all seniority, junior swamis, who is to become President, something, this and that. All those problems will arise. Managerial problems and institutional problems may be there but in spiritual practice there is no problem. Here there are two aspects. One is external – institutional, managerial problems. When you build an institution, there should be some constitution, some managerial….

ISKCON devotee: That Prabhupada has said GBC is the ultimate managing authority…

Sri Bannanje Govindacarya: And this should not be mixed up with the spiritual practices. It is different.

ISKCON devotee: Now they show the principle, they quote, many places where Prabhupada expressed himself, “I want each of my disciples to become gurus.”

Sri Bannanje Govindacarya: Anybody can become guru. He can teach vaishnava siddhanta to the masses and he can become guru. To become guru… Giving diksha is not the only method of becoming guru. If I want to become guru, I must teach my disciples and I am guru. My students are there. They give respect to me. They say he is my guru. He taught me this omkar. That is all. Without knowing … Guruhood should come through his knowledge and his practice…..I mean tapasya. It cannot be demanded.

ISKCON devotee: In other words siksha. You can always be siksha guru.

Sri Bannanje Govindacarya: I can teach others. But diksha guru….well, unless I have that power I cannot give diksha to others. So again how can I claim that I have that power. “You don’t have that power. I will give you that power…” It is all again a controversy. There is no end to this controversy.

ISKCON devotee: According to Madhva siddhanta, can a mahabhagavatha fall down? Uttam adhikari, mahabhagavatha?

Sri Bannanje Govindacarya: The question is irrelevant. Because if he is a mahabhagavatha, he cannot fall. If he falls down he is not a mahabhagavatha. What is the definition of mahabhagavatha? First we have to know that. According to the Bhagavata purana, a person who has practiced the vaishnava system according to Maha Srimad Bhagavatha and has reached certain level. Then if he is mahabhagavatha, he cannot come down. He cannot fall down. Sometimes it happens, even realised souls have prarabhdha karma. That is also told. Even the realised souls who have seen Narayana face to face, eye to eye, Vishnu sakshat kara is there, after realisation also due to prarabdha karma also some people may fall down. That is there in the scriptures.

Generally mahabhagavatha cannot fall down -

Its very rare – some earth breaking instances -

You leave it, it’s only for argument sake.

Devotee: Do you agree that one can become guru only on the order of his guru? Or can he just become guru? How can he become guru? – giving diksha. Prabhupada says that it is a rule that he has to get an order to continue the parampara. What do you say?

Sri Bannanje Govindacarya: Through guru parampara giving initiation is in practice in so many systems. In Madhva system it is there, in Shankara and Ramanuja system. In all the systems now the person who is authorised to give initiation comes in the peeta (sacred seat of the institutional head). Whoever comes in the peeta is authorised to give. That tradition is there now. And in fact, this is just a managerial system, administrative system. Just to solve the administrative problem, they have adopted this method. Strictly speaking, in the spiritual field anybody can initiate who is siddha purusha and even if not entitled by guru. Traditionally this is not accepted. If I am a mantra siddha, I need not have a sanction from my guru or any tradition. I can initiate anybody. This is sastric. But there are two things – institutional systems is that only the peeta-adhipati (the person presiding over the peeta) guru can initiate. That is the system in the Madhva mutts. In fact only siddha purusa can initiate and he need not be a siddha purusa who has come in the traditional way in the peeta.

ISKCON devotee: But he has to be authorised.

Sri Bannanje Govindacarya: He is authorised.

ISKCON devotee: If he is a siddha purusa, automatically the authorisation will be there for him.

Sri Bannanje Govindacarya: Yes, yes. That’s what I am saying. If he is not siddha purusa, though he is there in the peeta, lineage, according to sastra he is not authorised. But the present system accepts that he is guru! But according to the sastra, he need not come in the peeta, if he is a siddha purusa and he is realised, he can give diksha to anyone. There is no sanction of tradition that is necessary to accept him as guru. The only requirement for diksha is I must be a realised person, siddha purusa of that mantra which I am giving you. If it is Vishnu mantra, I must be siddha in that Vishnu mantra or Narayana mantra or whatever it is. This is not only giving mantra upadesa but this is accepting somebody into the fold of a certain system. Then some system must be there. Its again institutionalisation. Some system. Then whatever the tradition says that is to be accepted to accept him into this fold. So all the other sampradayas accept that there is a guru paramapara in the peetas and they are entitled to give diksha. According to sastra anybody can give mudra dharana. I can give mudra to my children. But according to the present practice in the mutts, sampradaya system, they do not accept it. They say, “Only we have the authority. Only we have the authority. We can give mudra dharana. But nobody else…” Some of our swamis say, “These people belong to Uttaradi mutt, they belong to Pejawar mutt..” and so on. Again there is division. “And you cannot take vaishnava diksha from some other swami. I am your mula vidya guru. You take diksha from me.” No it has become a social right. Spirituality has nothing to do with this. This is again the present plight of the muttas. There are two things. One is the social aspect of traditional acceptance, another is spiritual practice.

ISKCON devotee:That’s interesting. So we understand that the spiritual component of diksha Prabhupada retains for himself.

Sri Bannanje Govindacarya: Yes that is what I am saying. It is safe. If we accept the spiritual diksha is Prabhupada, if we accept that then so many problems will be solved.

ISKCON devotee: According to our Governing Body themselves, they agree that they cannot deliver the souls back to Krishna. It is Prabhupada only that much they agree. The only thing is they don’t want to give Prabhupada the post of diksha guru. Of course now the siddhanta is diluted so much because of the lack of qualified diksha gurus that they are saying that even a kanistha adhikari or madhyama adhikari can become guru. But Prabhupada cannot become diksha guru. His only disqualification is that he is not present with us.

Sri Bannanje Govindacarya: In other sampradayas they say that only living guru can give diksha. Therefore they are also claiming the same thing. In other sampradayas the diksha guru must be a living guru. He cannot give diksha with his spiritual body, non material body. He must give with his gross material body only – that tradition is there. This is not siddhanta or apasiddhanta. Tradition is a social system. It is nothing to do with the spiritual. Society accepted this just to have a control on disciples from the peeta or matha. Swami should have certain control of the disciples. So they have accepted certain rights – they are his copyrights! So that he can have certain control over the society. This is a social system presently accepted by the spiritual priests. Philosophy and practice have nothing to do with it.

ISKCON devotee: I cannot claim to become regular guru – for that I have to provide evidence. These are the only two questions we are asking them.

Sri Bannanje Govindacarya: Spiritually you are correct. For the organizational system if there is any thing to be done, that is left to you. I don’t know. If there is any social problem it has to be set right.

ISKCON devotee: In short, is the ritvik system against any vedic system?

Sri Bannanje Govindacarya: It is neither vedic nor non vedic. Just to have an international contact, Prabhupada himself created this system and he is the final authority. It is not against the preaching of the vedas.

ISKCON devotee: So Prabhupada can remain a diksha guru and these people can conduct just like the ritviks?

Sri Bannanje Govindacarya: That can be done. There is no problem in this system. Because it is an international institution it is natural that all the people may not be scholars in sastras or sanskrit. But they will be managerial heads. That is why it is inevitable to accept Prabhupada as diksha guru. It is essential thing to accept him as diksha guru and these are the instruments.

http://iskcontimes.com/eminent-madhva-sampradaya-scholars-support-srila-prabhupadas-ritvik-system

Sri Radhastakam

By Srila Bhaktivinoda Thakura, Gitavali

(Song 5)

mahabhava-cintamani udbhavita-tanu-khani

sakhi-pati-sajja prabhavati

karunya-tarunya ara labanya-amrta-dhara

tahe snata lakhmi-jayi sati

Sri Radha is a cintamani jewel of ecstatic love. Her form is a treasury of precious jewels. Dressed and decorated by Her friends, She is most glorious. Bathing in the nectars of compassion, youth, and luster, She eclipses the beauty of even the goddess of fortune Lakhmidevi.

lajja patta-bastra jara saundarja kunkuma-sara

kasturi-citrita kalebara

kampasru-pulaka-ranga stambha-sweda-swara-bhanga

jadyonmada naba-ratna-dhara

Her dress is composed of various kinds of silken garments that may be compared to Her natural shyness. Her beauty is more and more enhanced, being decorated with red kunkuma, which is compared to beauty itself, and blackish musk, which is compared to conjugal love. Thus Her body is decorated with different colors. Her ornaments embody the natural symptoms of ecstasy: trembling, tears, jubilation, reddish color, stunning, perspiration, faltering of the voice, inertness, and madness. In this way the entire body is bedecked with these nine different jewels.

panca-bimsati-guna phula-mala su-sobhana

dhiradhira bhava-patta-basa

pihita-mana-dhammilla saubhagya-tilakojjwala

krsna-nama-jasah-karnollasa

The beauty of Her body is enhanced by Her twenty-five transcendental qualities, which hang as a flower garland on Her body. The ecstasy of love for Krishna is known as dhira and adhira, sober and restless. Such ecstasy constitutes the covering of Sri Radha´s body, and it is adorned by camphor. Her transcendental anger toward Krishna is embodied as Her braided and ornamented hair, and the tilak of Her great fortune shines on Her beautiful forehead. The earrings of Sri Radha are the holy names of Krishna as well as the hearing of His name and fame.

raga-tambulita-ostha kautilya-kajjala-spasta

smita-karpurita narma-sila

kirti-jasa-antah-pure garva-khattopari sphure

dulita prema-vaicittya-mala

Her lips are always reddish due to the betelnut of ecstatic affection for Krishna. The black ointment around Her eyes is Her tricky behavior with Krishna brought about by love. Her joking with Krishna and gentle smiling is the camphor with which She is perfumed. She sits in Her room upon a bed of pride and the transcendental variety of Her loving ecstasies is like a jeweled locked in the midst of Her necklace of separation.

pranaya-rosa-kanculi- pihita stana-jugmaka

candra-jayi kacchapi-rabini

sakhi-dwaya-skandhe lila- karambujarpana-sila

syama syamamrta-bitarani

Her transcendental breasts are covered by Her sari in the form of affection and anger toward Krishna. She has a stringed instrument known as a kacchapi-vina, which is the fame and fortune that actually dries up the faces and chest of the other gopis. She always keeps Her lotuslike hands on the shoulder of a gopi friend, who is compared to Her youthful beauty, and She distributes the nectar of Lord Syamasundara to all.

e heno radhika-pada tomadera su-sampada

dante trna jace taba paya

e bhaktivinoda dina radha-dasyamrta-kana

rupa-raghunatha deho taya

Sri Radha´s feet are your treasure. Placing a straw between his teeth, poor Bhaktivinoda prays, ” O Srila Rupa Gosvami, O Srila Raghunatha dasa Gosvami, please bestow upon me a drop of the nectarian service to Sri Radhika.”

In the domain of human culture there exists the inner spiritual and psychical world and the external social world. Hence culture defines shared values and behaviors of humans and their subgroups, not the individual (Anderson 1999). This is would be true of substance based faith systems and a mechanized analytical perspective of collective psychology and behavior. This is an important issue as advances in mechanism have approached a quantum level in physics and an exponential level in computing towards what some are predicting as a coming Technological Singularity (Kurzweil 2001).

Society can refer to two categories: 1. Species – homo sapiens 2. Group – a culture perspective of culture which binds individuals into a group inclusive as manner, morals, tools, and techniques (Anderson 1999).

Humans are not a self generating phenomena. Either we emerged from lower level material carbon based elements or were created by a higher level order.

A system defines the highest level order. It is not chaos although it may be a process in a flux. The substantive faith base approach would argue that we are controlled under a deity who lives in a higher dimensional space. Such a macro system would be highly ordered and eternally stable. Other teological and eshatological end states which control lower level systems and microsystems are possible.

Hence the Vedas are a system as is Mechanism. Christianity, Islam, and Buddhism are also systems. Socialism and Communism are also systems. In a concept of society and culture these systems have a common baseline in that they aspire to ordinate the individual in a collective culture.

In contrast crime can also be a system. War crimes and other criminal enterprises are also systemic. Hence defining these organized collective acts means that they have risen to the highest level of severity.

Here we are primarily, but not in it’s entirety focused on stating events in the positive first then negative or other lesser degree second. 

Systemic analysis concentrates on recognizing patterns, unity, and coherent wholeness. It seeks to establish relationships between the suprasystem and it’s components, subcomponents, and elements in a manner that can be mastered (Anderson 1999).

Hence a holon may be seen to both part and a whole. This is equivalent to part and parcel. The Vedic concept of Acintya bhedabheda tattva – Hence things are simultaneously one and different.

Prabhupada: One you are already. Because you are foolish, you cannot understand. That is abheda. I am not different. Just like my finger is not different from me. If the finger thinks, “I am different from the body,” that is ignorance (Prabhupada 1 1976).

Therefore Caitanya Mahaprabhu’s philosophy is acintya-bhedabheda-tattva: everything is God, and everything is not God. Bheda-abheda. Bheda means not, different, and abheda means one. Acintya-bhedabheda-tattva. Acintya… For us, how we can adjust, at the same time one and different? Therefore it is acintya. Not cintya, cintanéya. In our present sense it is difficult to adjust things how we are one and different with the Supreme Absolute Truth. Acintya-bhedabheda-tattva (Prabhupada 2 1976).

Systemic thinking intends to grasp in it’s entirety the relationship of a holon or the part and the whole (Anderson 1999).

The concept of holon considers that the object being analyzed is an entity in itself but part of a whole which is the suprasystem. It simultaneously may be part of subsystem or components. Here the concept of autonomy, randomness, and determinism are in itself a focal system and are holons that can each receive primary attention (Koestler 1979).

The suprasystem is a macrosystem that controls lower level systems. Hence your nervous system is the suprasystem in a human and an operating system is the suprasystem in your personal computer. However if we analyze a file as the letter (a) it can not be seen in your browser if there are not other applications that work with operating system. Hence the letter (a) is not autonomous but it’s existence determined by other systems.

Koestler approach states that no one system is determinant nor is behavior determined at one level whether part or whole (Koestler 1979).

Here we can see the concept of energy and flux near a baseline. Hence process and structure with emergence and complexity are seen.

Hard determinism reduces to physics and math.

The same patterns and archetypical elements that create the physical universe at the level of the Cosmos, universe, solar system, and planet to the atom must also have created the individual and social environment in mechanism.

There is no unified field theory at hand. However social systems and general system are converging to provide common language and parsimony in a very gradual manner. This is also in a trajectory under Singularity.

Polarities exist in a positive and negative pattern in dualism. This is a disjunctive either or postulation. In a system based more on oneness or simultaneously one and different this polarity is recognized but perceived more as flux or energy transforming.
Hence energy transforming is a process. It becomes a structure when it is more stable. Hence systems organize their energy become hierarchical reach their apex then disintegrate (Anderson 1999).

Hence a culture raises itself when it’s energy is ordinated and becomes decadent when it is entropic and unfocused. This concept of the structural – process is now prominent.

Works Cited

Anderson, R., Carter, I., and Lowe, G, (1999). Human behavior in the social environment.
    A social systems approach. Fifth Edition. New Brunswick USA: Aldine Transaction.

Koestler, Arthur (1979). Janus: A summing up. New York. Random House.

Kurzweil,‭ ‬R.‭ (‬2001‭). “‬Law of accelerating returns‭”‬.‭ ‬Retrieved from the World Wide Web:‭ ‬March‭     ‬15,‭ ‬2011‭ ‬from‭ ‬http://www.kurzweilai.net/

Prabhupada,‭ ‬S.1‭ (‬1976‭)‬.‭ ‬1976‭ ‬conversations/Morning walk/January 6,‭ ‬1976, Nellore/
    760106mw.nel. Complete Works‭ ‬5.0/Srila‭  ‬Prabhupada pre-1978.NFO

Prabhupada, S.2 (1976). Srimad Bhagavatam Lectures/Canto Lectures/
    Srimad Bhagavatam 1.7 34-35/Vrndavana September 28, 1976/760928.VNR.
    Complete Works‭ ‬5.0/Srila Prabhupada pre-1978.NFO

Abstract

I researched into the continuum of faith based practices, rights, and transformations may may occur in the workplace regarding Cross Cultural Management. I researched nine sources: 2 governmental, 2 NGO advocacy groups, 2 faith based writers, 2 sources on faith based accommodation, 1 textbook author, and one United Senator. I found that the history of the United States has a nexus with rights that continues to influence and transform the laws that govern us as the Civil Rights Act of 1964 Title VII. However it appears that faiths of new immigrants are accounting for the requests for workplace accommodation. This has redefined what is considered a recognized belief system. I believe that diversity is reality. Both private and public management must consider and train for the presence in workplace of faith based practices that reflect out changing culture.

Faith in the Workplace: Practices, Rights, and Transformations

David Nollmeyer

Columbia College

July 4, 2011

Faith in the Workplace: Practices, Rights, and Transformations

Introduction

In the United States faith has had a prominent, interesting, and transformational effect on the values and work ethics that have shaped both the public and private workplace. There is a convergent and divergent evolution of core values and assimilated perspectives that have come to bear on what we practice as faith in our homes and in the workplace. The strong Prudential values of the first colonialists and the more holistic natural belief systems of the Native Americans have facts and counterpoints that have endured, been challenged, and assimilated as waves of immigration bring a more diverse population and faith based practice into the workplace (Carr-Ruffino 2009).

The simple assertion of our forefathers that a belief in God, honesty, and hard work would create a world of morality, reason, and prosperity has not occurred without the establishment of legal rights from the federal government protecting and guiding what practices are legally permissible in our workplaces.

The First Amendment in the Bill of Rights states:

Congress shall make no law respecting an establishment of religion, or prohibiting the free exercise thereof; or abridging the freedom of speech, or of the press, or the right

of the people peaceably to assemble and to petition the Government for a redress of grievances (Vincent).

Simply put the freedom to think, choose the faith of one’s choice, to live where one feels secure, and to have an appeal heard even if this is a challenge to the government is a cornerstone of this country’s legal system and distinguishes the Constitution. Our heritage of religious toleration and rule of law helped establish what is known as democracy today (Vincent).

History

Liberalism emerged through Christianity where moral or natural reason were considered universal characteristics that defined a faith or philosophy. Liberal Arts then flourished in the traditional universities from Europe to the free world. Liberal Studies stressed a comparison of Christianity with another cultural based on morality and reason. In this regard the Liberal Arts desired to free one’s mind while still concerning itself with a scholastic search for truth and civic leadership. Currently the focus on education is research and career preparation (Hoeckly). The diversity of faith practices have a very similar moral and intellectual inner structure reflecting traditional pathways in Western Thought. It is from this rectitude that issues were deemed to be right or wrong, rights and duties, or legal or illegal. Although far from the majority, belief and conduct has pertinence to the ordination of society and government. Individuals from a wide range and domain of practices are requesting accommodation and legal protection from the law for their beliefs.

Body

The practice of a system of faith by employees presents a considerable challenge for the employer, employee, and the federal government. With multiplicity of faiths of workers in the United States, the diversity of a changing workforce will bring different practices and rules that have to be adapted to by the work-group under legal rights.

Two of the pivotal legal documents that provide for faith based practices are the United States Constitution and Title VII of the Civil Rights Act of 1964. The First Amendment is the key amendment and guarantees free speech. The 14^th Amendment contains the Due Process Clause. The Constitution provides essentially for two rights. This is the right to practice one’s faith and the other is to remain free from a government imposed religion. This fundamental substantive right and protection from the government was upheld in the law of case: The law states that no State shall make or enforce any law depriving any person of “life, liberty, or property, without due process of law,” or denying any person the “equal protection of the laws,” §1, and empowers Congress “to enforce” those guarantees by “appropriate legislation,” (City of Boerne v. Flores 1997).

Americans are used to expressions of disagreement on controversial subjects, including religious ones

(The White House 1997)

On August 14, 1977, President Bill Clinton issued a directive entitled GUIDELINES ON RELIGIOUS EXERCISE AND RELIGIOUS EXPRESSION IN THE FEDERAL WORKPLACE.

The Directive applied to all civilian executive branch agencies, officials, and employees in the federal workplace. This order guaranteed personal religious expression by employees in the federal workplace except where the employee’s interest or practice was in conflict with government’s obligation of public service. However government agencies were still permitted in their discretion to reasonably regulate the time, place, and manner of all employee speech provided that these regulations do not discriminate on the basis of content (The White House 1997).

The Directive covers faith based employee conduct while in a personal capacity. As such an employee may keep a Bible, Koran, or scripture on one’s private desk which may be read during breaks. Also inclusive is the right to display religious messages on items of clothing as long as these messages are permitted in the same extent of other comparable messages (The White House 1997).

There is an increasing diversity of faith being practiced by the American workforce. Out of 1500 faiths, 900 may be seen as Christian, and 100 Vedic. Under equal protection Paganism, and the Church of Scientology have protected status. Paganism may include Druids, witches, shamans, and aspects of Christianity. The Church of Scientology was started in 1954 by science fiction writer L. Ron Hubbard (Digh 1998).

As seen employees filed complaints based on discrimination had risen 9 percent to 1709 in just one year from 1996 to 1997 (Digh 1998).

The employer must reasonably attempt to accommodate an increasingly wide range of requests regarding being able to exercise their right to faith based practices. As such human resource managers must become aware of basic tenets and principles of diverse practices (Findlaw 2011).

For example, in the Islam faith, the followers are known as Muslims. Adherents bow and pray facing Mecca five times per day. Ramadan is the Holy Week where followers fast.

In Sikhism there are elements of from both Islam and the Vedic traditions. The followers are known as Sikhs. The men wear turbans and do not shave (Digh 1998).

An employer who is knowledgeable and able to keep channels of communication open between management and co-workers is more likely to maintain a happy workforce and working environment. Title VII requires employers “to reasonably accommodate . . . an employee’s or prospective employee’s religious observance or practice” (The White House 1997).

In attempting to accommodate a request, safety is a prime concern. Does clothing jeopardize standards or create risks? The practice in question shall not infringe on the beliefs of co-workers. An employer, in order to obtain an exemption must specify that an accommodation would impose an “undue hardship on the conduct of the employer’s business.” 42 U.S.C. 2000e(j) (The White House 1997).

Here are two requests and possible resolutions (Digh 1998).

A. A request to trade shifts with another worker may be as reasonable.

B. A request to take a month off for a faith based observance may be seen as a hardship to the employer

Analysis

The United States citizenship imposes rights and duties. With rights we are entitled freedom to think freely and move about. Duties are the legal obligation to respect the law and the rights of others. The evolution of religious freedom is a part of the heritage of the United States. Such continues as rights are discovered from the original framework of the Constitution and Bill of Rights. The First Amendment, the Civil Rights Acts of 1964 especially Title VII provide for religious expression and accommodation. In 1997 President Bill Clinton refocused the need for federal guidelines in the work place concerning faith based practices by ordering the Directive. The Workplace Religious Freedom Act (S. 4046) was introduced on December 17, 2010 by Senator John Kerry. This bill would provide for my flexibility for workers in their dress (Feinstein 2011).

Application

The historical emergence of faith based practices has evolved in the United States under a system of Separation of Church and State. The government in it’s wisdom has attempted to recognize the diversity of beliefs that it’s citizens practice and it’s value in private, public, and economic life.

Religious discrimination in the workplace involves treating an applicant or employee prejudicially because of one’s religious beliefs. Protections provide remedies not only to traditional practices as Buddhism, Christianity, Vaishnavism, Islam, and Judaism, but to all who have sincere faith based, ethical or moral beliefs. Federal civil rights protections bind employers of 15 or more persons. Employees have 180 days to file a complaint. Federal employees have 45 days to file a complaint. Marriage or the association of persons who practice faith is also protected (EEOC 2011).

Discrimination is illegal in any phase of employment, as hiring, termination, pay, job assignments, promotions, layoff, training, fringe benefits, and any other term or condition of employment (EEOC 2011).

It is a violation of Civil Rights to harass one based on religion. Conduct can include offensive remarks about one’s faith or practices. When the conduct becomes so frequent or severe that it creates a hostile work environment or such creates an adverse employment decision as demotion or termination such is illegal. Those parties who are culpable may be a supervisor, owner, co-worker, or a client or customer (EEOC 2011). Overall the balance of common practice and protected rights has emerged reflecting the interaction of individuals in the workplace and government. When private or public workplaces have not been willing to accommodate faith based requests the question of whether these issues are rights or should have protected status. As the magnitude of these issues emerge they are either reconciled or an intervention is needed by law.

Conclusion

The motility of the world’s population is increasing due to economic and faith based freedom plus political circumstances. As such, expression of one’s faith in practice and symbols is going to occur in the workplace. However, this right does not absolutely extend into the workplace and confer any extraordinary duty on co-workers to participate. Although discrimination is strictly prohibited such exists. As seen employer’s should prepare all employees in the workgroup. “Training and education should be provided to all employees regarding the policy and exactly what constitutes discrimination, with training specifically for managers and employees acting in any supervisory capacity on termination procedures, conflict resolution, and observation skills”. (Gandara p.198).

As interests range from politics, business, and faith itself expand, older traditional boundaries will fall. Emergence usually will create increasing complexity to lead and manage. This will likely be reinforced by amending legislation:

Senator John Kerry (D-MA) introduced the “Workplace Religious Freedom Act” (S. 4046) on December 17, 2010. This bill would have amended the Civil Rights Act of 1964 to require employers to make affirmative efforts to accommodate the religious practices of employees, including an employee’s practice of wearing religious clothing or a religious hairstyle The Senate has not voted on S. 4046 before the 111th Congress adjourned on December 22, 2010. This legislation must be reintroduced in the 112th Congress (2011-2012) in order to be passed (Feinstein 2011).

Optimizing employee efficiency and happiness is a cornerstone to a stable society. As many firms emerge towards being transnationals from multinational firms it is in their interest to promote diversity in their products, services, and employees. This same diversity is also reflected in the Armed Forces and public administration. As seen the government has a very tenable task to remain neutral, legislate rights but at the same time enforce the violation of infractions strongly and with due process.

Recommendations

Human Resource officers and employer’s must be able to accommodate the changing workplace that faith based diversity brings as well as stay productive. Since there is a difference between management and file, the leadership capacitated to order subordinates should take the initiative to guarantee that the channels of communication are open and that Civil Rights postings remain in clear view. Leadership should be transparent and actively concerned that issues are deliberately considered and dispensed with in conformity to federal and state rights.

Education is a long term solution but to create the best modification in conduct, rules must be enforced. There must be consequences for non-compliance. Both criminal and civil remedies should reinforce infractions against rights. The assertiveness of an employee who believes their rights have been violated should not subject them or their supporters to retaliation (ADL 2011).

Gandara in her recommendations to avoid double recovery due to claims states, “An employer should first assess its company policy regarding workplace harassment and discrimination. If the employer has no policy, it should immediately draft and implement a written one” (Gandara p. 197). (Her complete suggestions will be incuided in the Appendix).

The concept of equality and fair treatment is an integral part of Faith Practices. In turn through history it has had positive and negative effects of both the private firm and government. This trajectory is far from static and the interaction between different forms of social order form cornerstones within our cultural framework. It is in the best interest of good government to make rational decisions to protect conduct that can be perceived to be private that help create a dynamic and just working environment. This will insure leadership and competitiveness domestically and globally as a cultural diverse population enters the American workplace.

References

Anti-Defamation League (2011). Religious freedom in the workplace: Your rights and obligations. Retrieved June17, 2011 from: http://www.adl.org/religious_freedom/resource_kit/religion_workplace.asp

Carr-Ruffino, N. (2009). Managing diversity people skills for a multicultural workplace. New York NY: Pearson.

Digh P. (1998). Religion in the workplace: make a good-faith effort to accommodate. Center Collection. Originally published in HR Magazine, December 1998.

Feinstein D. (2011). Workplace religious freedom act. Email.

Findlaw 2011. Federal laws against religious discrimination. U.S. Department of Justice Civil Rights Division. Retrieved June 26, 2011 from:

http://public.findlaw.com/civil-rights/more-civil-rights-topics/religion-discrimination-more/religion-discrimination-federal-laws.html

FindLaw. Religion. Retrieved June 11, 2011 from:

http://caselaw.lp.findlaw.com/data/constitution/amendment01/01.html

Gandara, C. (2006). Post-9/11 backlash discrimination in the workplace: Employers beware of potential double recovery. Houston Business and Tax Law Journal.

Hoeckley, C.W. n.d. Liberal arts tradition and christian higher education – A brief guide. Institute for the Liberal Arts at Westmont.

U.S. Equal Employment Opportunity Commission (2011). Laws, regulations, guidance, & mous.

Retrieved June 15, 2011 from:

http://www.eeoc.gov/laws/types/religion.cfm

Quaker Information Center.

http://www.quakerinfo.org/history/1701%20charter/1701charter.pdf

The White House (1997). Guidelines on religious exercise and religious expression in the federal workplace. Retrieved June 7, 2011 from:

http://clinton2.nara.gov/WH/New/html/19970819-3275.html

Vincent B. Christianity and the american constitution. Retrieved June 12, 2011 from:

http://www.rbvincent.com/usconstitution.htm

Appendix

Recommended Reading

Casandra Gandara has published these recommendations regarding the formulation of an anti-discrimination policy for an employer (Gandara p. 197).

A clear explanation of prohibited conduct;

Assurance that employees who make complaints of [discrimination] or provide information related to such complaints will be protected against retaliation;

A clearly described complaint process that provides accessible avenues of complaint;

Assurance that the employer will protect the confidentiality of discrimination complaints to the extent possible;

A complaint process that provides a prompt, thorough and impartial investigation; and

Assurance that the employer will take immediate and appropriate corrective action when it determines that [discrimination] has occurred.

The following data has been provided from Anti Defamation League website. The following are the more salient codes that reflect faith based practices that managers is a Cross Cultural setting should be aware of.

Federal Laws Against Anti-Religious Discrimination and Violence :
Key Federal Statutes Prohibiting Religious Discrimination and Anti-Religious Violence

(ADL 2011)

Criminal Statutes

18 U.S.C. § 241 makes it unlawful for two or more persons to agree together to injure, threaten, or intimidate a person in any state, territory or district in the free exercise or enjoyment of any right or privilege secured to him/her by the Constitution or the laws of the Unites States, (or because of his/her having exercised the same).

18 U.S.C. § 245 makes it unlawful to willfully injure, intimidate or interfere with any person, or to attempt to do so, by force or threat of force, because of that other person’s race, color, religion or national origin and because of his/her activity as one of the following:

A student at or applicant for admission to a public school or public college

A participant in a benefit, service, privilege, program, facility or activity provided or administered by a state or local government

An applicant for private or state employment; a private or state employee; a member or applicant for membership in a labor organization or hiring hall; or an applicant for employment through an employment agency, labor organization or hiring hall

A juror or prospective juror in state court

A traveler or user of a facility of interstate commerce or common carrier

A patron of a public accommodation or place of exhibition or entertainment, including hotels, motels, restaurants, lunchrooms, bars, gas stations, theaters, concert halls, sports arenas or stadiums.

18 U.S.C. § 247, The Church Arson Prevention Act, makes it a crime to deface, damage, or destroy religious real property, or interfere with a person’s religious practice, in situations affecting interstate commerce. The Act also bars defacing, damaging, or destroying religious property because of the race, color, or ethnicity of persons associated with the property.

18 U.S.C. § 248, makes it a crime to, “by force or threat of force or by physical obstruction, intentionally injure[ ], intimidate[ ] or interfere[ ] with or attempt[ ] to injure, intimidate or interfere with any person lawfully exercising or seeking to exercise the First Amendment right of religious freedom at a place of religious worship” or to “intentionally damage[ ] or destroy[ ] the property of a place of religious worship.”

18 U.S.C. § 249, The Matthew Shepard and James Byrd, Jr., Hate Crimes Prevention Act of 2009 makes it a crime to willfully cause bodily injury (or attempting to do so with fire, firearm, or other dangerous weapon) when (1) the crime was committed because of the actual or perceived race, color, religion, national origin of any person or (2) the crime was committed because of the actual or perceived religion, national origin, gender, sexual orientation, gender identity, or disability of any person and the crime affected interstate or foreign commerce.

42 U.S.C. § 3631 makes it unlawful for an individual to use force or threaten to use force to injure, intimidate, or interfere with, or attempt to injure, intimidate, or interfere with, any person’s housing rights because of that person’s race, color, religion, sex, handicap, familial status or national origin.

Non-Criminal Statutes

Title II of the Civil Rights Act of 1964 prohibits discrimination in public accommodations such as restaurants and motels on the basis of race, color, religion, or national origin.

Title III of the Civil Rights Act of 1964 protects against discrimination in public facilities, which are publicly owned and operated facilities open to the public, such as parks and community centers. Title III authorizes the Attorney General to bring suit when a person has been denied equal access to public facilities on account of race, color, religion, or national origin.

Title IV of the Civil Rights Act of 1964 prohibits discrimination based on religion in public primary and secondary schools, as well as public colleges and universities.

Title IX of the Civil Rights Act of 1964 permits the Attorney General to intervene in any action in federal court, involving any subject matter, “seeking relief from the denial of equal protection of the laws under the Fourteenth Amendment to the Constitution on account of race, color, religion, sex or national origin,” if such intervention is timely made and the Attorney General certifies that the case is of “general public importance.”

Title VII of the Civil Rights Act of 1964 prohibits discrimination in public and private employment. It also requires employers to make reasonable accommodation of employees’religious observances and practices, unless doing so would cause the employer undue hardship.

42 U.S.C. § 3601, et seq., the Fair Housing Act, prohibits housing discrimination on the basis of race, color, religion, sex, national origin, disability, or familial status. These housing protections apply to discrimination in the sale or rental of housing, and also apply to the “terms and conditions” of the sale or rental of housing.

15 U.S.C. 1691, the Equal Credit Opportunity Act, prohibits discrimination against persons seeking home mortgages or other credit based on race, color, religion, national origin, sex, marital status, or age, or because an applicant receives income from a public assistance program.

42 U.S.C. § 2000cc et seq, The Religious Land Use and Institutionalized Persons Act (RLUIPA) prohibits zoning and historic landmark laws that substantially burden the religious exercise of churches or other religious assemblies or institutions unless implementation of such laws is the least restrictive means of furthering a compelling governmental interest. RLUIPA also provides that if a regulation imposes a substantial burden on the religious beliefs or practices of persons confined to certain institutions, the government must show a compelling justification, pursued through the least restrictive means.

42 U.S.C. § 2000bb et seq, The Religious Freedom Restoration Act (RFRA) “prohibits ‘government’from ‘substantially burdening’a person’s exercise of religion even if the burden results from a rule of general applicability unless the government can demonstrate the burden ‘(1) is in furtherance of a compelling governmental interest; and (2) is the least restrictive means of furthering that compelling governmental interest.’” RFRA only applies to the Federal Government and federal territories and possessions.

Constitutional Provisions

The Religion Clauses of the First Amendment to the United States Constitution provide: “Congress shall make no law respecting an establishment of religion, or prohibiting the free exercise thereof.” The first of the two Clauses, commonly called the Establishment Clause, commands a separation of church and state. The second, the Free Exercise Clause, requires government respect for, and noninterference with, the religious beliefs and practices of our Nation’s people. Cutter v. Wilkinson, 544 U.S. 709, 719 (2005)

The Constitution provides that “no religious Test shall ever be required as a Qualification to any   Office or public Trust under the United States.” Art. VI, cl. 3.

Other

Enacted in 1990, the Hate Crimes Statistics Act (HCSA) requires the Justice Department to acquire data on crimes which “manifest prejudice based on race, religion, sexual orientation, or ethnicity” from law enforcement agencies across the country and to publish an annual summary of the findings. In the Violent Crime Control and Law Enforcement Act of 1994, Congress expanded coverage of the HCSA to require FBI reporting on crimes based on “disability.” Under the 2009 Matthew Shepard and James Byrd, Jr. Hate Crimes Prevention Act, the Attorney General is also required to collect data on crimes committed because of gender and gender identity, and crimes committed by and against juveniles.