Same Old Brave New “ISKCON”

Article Three, Section One: The “ISKCON” Paroxysm . . . At This Time

Fifth of a Six-Part Series

by Kailäsa Candra däsa

“One may also be victimized by diplomatic or crooked behavior, or one may associate with women for illicit sex. One may make a show of devotional service like the präkåta-sahajiyäs, or one may try to support his philosophy by joining some caste or identifying himself with a certain dynasty, claiming a monopoly on spiritual advancement. Thus . . . one may become a pseudo guru, or so-called spiritual master. . . or one may desire mundane reputation by making compromises with nondevotees concerning one’s philosophy or spiritual life . . . All these are pitfalls of personal sense gratification. Just to cheat some innocent people, one makes a show of advanced spiritual life and becomes known as a sädhu, mahätmä or religious person. All this means that the so-called devotee has become victimized by all these unwanted creepers and that the real creeper, the bhakti-latä, has been stunted.”

Caitanya-caritämåta, Madhya, 19.160, purport

Herein we find an accurate description of what passes for the Kåñëa consciousness movement at this time, especially in the West. Of course, we are only referring here to the fabricated, so-called “ISKCON” confederation, a perverted reflection of His Divine Grace Çréla Prabhupäda’s Hare Kåñëa movement of Kåñëa consciousness. There are many reasons proffered as to what is the fundamental reason why this warped facsimile (“ISKCON”) has manifested, i.e., why it has become what it has become.

Some suggest it is the deviation in general or immense deception or pretension or violence (usually of the subtle variety, but not always). Some say it is (was) the zonal äcärya system or the vitiated G.B.C. oligarchy or changing of the books. Others opine that it is massive Vaiñëaväparädha or the offensive biography (still being pushed by “ISKCON” in the form of a colorful brochure) or the all-pervading and degrading influence of the host Western culture. However, when it comes right down to it, all of these reasons can be summed up in one succinct phrase: They constitute the domineering mentality conducive to personal sense gratification.

All emphases added for your edification and realization

“Imitation devotees, who wish to advertise themselves as elevated Vaiñëavas–and who therefore imitate the previous äcäryas but do not follow them in principle–are condemned in the words of Çrémad-Bhägavatam as stone-hearted. Çréla Viçvanätha Cakravarté Öhäkura has commented on their stone-hearted condition as follows: ‘Those who shed tears by practice, but whose hearts have not changed, are to be known as stone-hearted devotees of the lowest grade.’”

Caitanya-caritämåta, Adi, 2.117, purport

Dominating the upper echelons of the “ISKCON” cult, the pernicious influence of such low-grade devotees can only be overcome by understanding them. What must also be understood is what the movement they represent really is and where it is possibly heading—particularly if it is not confronted, exposed, and checked at this time by the genuine (1966-77) disciples of Çréla Prabhupäda. The “ISKCON” misleaders are enjoying immense sense gratification, every bit of it deviant and, at minimum, much of it tinged with vikarmic reactions. We all abhor the sordid development—which Prabhupäda did warn us about, while simultaneously imploring his leaders not to dishonor him. However, in our disgust, we should not be unaware of where the “ISKCON” movement may take the world if we, who now oppose it, merely show our resentment by walking away from the thing. In good Conscience, we are also obligated to take action to save people from the clutches of this paroxysm.

In the last two parts of this series, a comprehensive discussion on topics related to this is will be delivered. Covering various topics, we are going to take a look at relevant trends, predictions, and prophesies concerning Kåñëa consciousness; most of these will be provisional.

The G.B.C. reform obsession is nothing more than a diversion. The real issue is legitimacy of guru, not any reform of the vitiated oligarchy. The real issue is to provide people coming to Krishna consciousness the right philosophy by which they can get the opportunity to achieve freedom from all forms of bondage, especially psychic slavery. This is not facilitated when they are initiated and engaged by a bogus guru under the umbrella of a bogus institution. Like a fire bell in the night, once this G.B.C. imposition is exposed in widespread fashion–and the initiation fetish it pushes completely rejected–there is going to be a sudden and sharp awakening to what has been the real issue the whole time. We aren’t there yet, however.

On Freedom and Destiny

“There are two destinies . . . One destiny is in Krsna consciousness, and the other destiny is in material consciousness . . . “

Letter to Madhudvéña, 2-14-70

“. . . in all spheres of devotional service, freedom is the main pivot. Without freedom, there is no execution of devotional service. . . To surrender unto the Lord through the transparent medium of the spiritual master is to attain complete freedom of life.

Çrémad Bhägavatam, 1.6.37, purport

“Liberty, as a principle, has no application to any state of things anterior to the time when mankind has become capable of being improved by free and equal discussion.” – John Stuart Mill

In astrology, there is, “As above, so below.” The same applies to the inverse. In other words, an individual is on the path of Fate or Providence at all times. In the same way, so is the world at large and so is the Kåñëa consciousness movement–or what appears to be that movement.

In the cinematic thriller of Stephen King’s novel The Dead Zone, we find the main character, Johnny Smith (played by a youthful Christopher Walken), confronted with a chance to engage in pre-marital sex with his betrothed, Sara, at her home or to return to his domicile as night descends amidst horrible weather conditions. He opts for the second course, much to his later regret. On the way back to his house, he is barely making his way through extreme icy conditions and darkness. Then, a strange light emerges from just beyond the coming incline; it turns out to be an overturned tanker, and it is ominously sliding towards him over the hill, sideways.

In the hospital, he awakens from a very prolonged coma; his friends and relatives are astounded, having given him up for dead. It turns out, in once sense, that he is. Johnny soon discovers that his massive brain injury has created within him a new but unwanted power: The ability to foresee terrible events, either just before or as they are happening or just after they have taken place. The prescient visions have an unexpected side to them, as he can interfere with or prevent the coming event, if he so chooses. He tells his nurse that her house has just caught fire and her children are trapped in it. She intuits that Johnny is right and rushes there, arriving just before the fire trucks and saving her daughters in the nick of time.

Johnny undergoes similar experiences, which are always preceded by sudden and splitting headaches. He wants to resume his teaching profession and his mentor–a friend, a learned professor and also a trained psychologist–tries to help him make the re-adjustment. However, the visions keep getting in the way, preventing career development.

Soon after this, there comes a key moment in the film. His former girlfriend, Sara, who went on with her life during his comatose condition, is now married and has a small child. Sara has also hooked up with a right-wing politician, played by a young Martin Sheen, and is campaigning for him. A campaign rally just happens to take place in a field opposite the home where Johnny is living, so, at the urging of Sara and her husband, he belatedly decides to attend it.

The candidate arrives, shaking hands liberally. The politician and Johnny meet at the rope line and then shake hands. At that moment, Johnny is hit with his headache and a vision in which he realizes that this man will become President and, while in office during some kind of mini-crisis, out of chutzpah in what he calls his “destiny,” will aggressively and unnecessarily launch the full arsenal of American nuclear weapons.

Now Johnny faces a major dilemma and an even bigger decision, the specifics of which he cannot dare to reveal. Still, he requires advise. Soon thereafter, rather indirectly, he confides the essence of his quandary to his mentor while at his kitchen table. Johnny asks him a theoretical question connected to what he would do if he, the professor, could go back into the past. Some of his relatives were executed by the Nazis in World War II. If he could go back into the past, would he take action against Adolph Hitler before the Fuhrer gained power. Would he kill Hitler?

The professor is a non-violent man and deeply torn by the question. He finally concludes that, knowing what he knows now and how everything went down, “Yeah, I’d kill the son of a bitch.”

Lord Caitanya’s movement is not about harming physical bodies but is all about destroying demoniac propensities. From this perspective, we may be able to glean something from the film. If we are able to spot certain negative trends that seriously misrepresent Kåñëa consciousness at this time, are we not also confronted with a similar dilemma. What should we do? Should we just let the thing play out according to scheduled destiny? Or should we instead elect to interfere in whatever way that we can?

The Ultimate Plan of the Lord will prevail; of this, we can be assured. However, it can be very significantly delayed–by decades and even centuries and with a great deal of unnecessary human anguish–if the current showbottle, epitomized by the fabricated, so-called “ISKCON” (along with its satellite splinter groups, allegedly inimical), is not checked.

We are supposed to be instruments of the Divine Plan.[i] Still, too many devotees simply stand aside and allow so many egregious aggressions—all representing a domineering mentality conducive for sense gratification—to parade themselves worldwide as the Krsna consciousness movement.

How can anyone tolerate this? We have the freedom not to act, to lay back, to play long ball–but for how long? If it becomes too long, when does that constitute misuse of free will?

Like it or not, everything is topsy-turvy in Kali-yuga. The real being of pure consciousness, Lord Jagannätha, appears to be an immobile and unconscious piece of colored wood. The charismatic and flamboyant “guru” with his sahajiyä flair is actually an unconscious entity (acetanaù). We worship that which not at all deserves service, yet we neglect those who are crying in the wilderness, warning us that something has gone dreadfully wrong.

The fact now is that, in this iron age of quarrel and hypocrisy, loaded as it is with extreme juxtapositions representing many binaries, what appears to be material destiny or Fate is actually Providence, and what appears to be Providence is actually Fate.

There are two destinies for every individual. There are two destinies for the world. Similarly, there are two destinies for the Kåñëa movement, one of which—the one that has the upper hand at this time—has forced real Kåñëa consciousness underground and into apparent oblivion.

Such is the case especially in the West, where the host culture, for the time being, has triumphed over Çréla Prabhupäda’s Hare Kåñëa movement of Kåñëa consciousness. At this time, there may be very little we can do to re-establish it in its full glory. Still, we can show a great deal of determined resistance and, in the process, certainly do something to expose the obnoxious and egregious imitation for just what it actually is. Before we can effectively proceed with any such initiative, however, we must first be convinced that “ISKCON” is not the real thing.

As per Santayana, it can be helpful to see how they have not learned anything, and history is repeating itself. As most of our readers know, another schism is currently in the making. “ISKCON” had one of these in the late Seventies, another one in the early Eighties, another one in the second half of the Eighties, and one at the beginning of the Nineties. They are thus established as regular occurrences, but, if they are ever resolved, they are only resolved partially; they are never resolved at the root.

In this way, schism will always hang around “ISKCON,” and the current binary–which has not been allowed to manifest in any fashion that the host culture or even the Hindu patrons can discern—centers around the right-wing “traditionalists” and the left-wing “progressives.” Without going into detail concerning the two camps, each is but a wing of the same “ISKCON” bird of prey–and they both know that. In their tempest within a teapot, the traditionalists opine that the progressives have gone too far and are in deviation. Despite this, the progressives control most of the power, i.e., the traditionalists are swimming upstream in this battle. Yet notice that their website is called OneISKCON, i.e., the traditionalists will not go nuclear. They know it well that they are part of the same hypocrisy, representing but a continuance of “ISKCON” nescience with no real solution.

Such is the way that Fate works in Kali-yuga. We are all free to choose where we wish to align ourselves. We can align ourselves with either of these factions, or we can simply step aside and do nothing to oppose the fateful pseudo- Kåñëa movement, loaded with pseudo gurus and blockhead chelas. On the other hand, we can take the bold step to align ourselves with Providence, which happens to be a big underdog now. It’s up to us; the choice is ours. It cannot be otherwise, as only Lord Kåñëa knows exactly how the melodrama will ultimately play out. Satyam eva jayate: It is not to His benefit that we should follow the path of Providence; it is for our benefit to just become an instrument in His Plan.

Every Town and Village

“Actually, He has said that this Krishna consciousness movement will spread to every nook and corner of the world. So, there is no doubt it will happen. He is God, so how can He be wrong? So, it will happen. So, if we are intelligent, we will assist and get the credit. Otherwise, someone else will.” – Letter to Rüpänuga, 12-10-71

“In this way, what I have introduced into your Western countries, the pure love for Godhead process of Lord Caitanya Mahäprabhu, will go on increasing more and more to have effect by saving others. Otherwise, it will gradually become mechanical and fade away like every other so-called religious movement.” – Letter to Ranadhéra, 1-12-72

The vision that thou dost see,
Is my vision’s greatest enemy.
William Blake

We all know the chief prophecy; indeed, it is an energizing force for both the sincere devotees as well as the fanatics. However, although His Divine Grace made what, on their surfaces, appear to be a number of predictions connected to this prophecy, all of these were provisional. How could it be otherwise? In other words, there is both Fate and Providence. If Fate manages to completely take control of what, superficially, appears to be his movement—and, at this time, in terms of the international organization, that is exactly what has transpired–Prabhupäda always added a caveat, like this one:

“So you can understand that I am very much perplexed why you have done these things without consulting me in the matter. If every time someone feels something they call for changing everything, then all that I have done will very quickly be lost.” – Letter to Hansadutta, 8-2-72

Is this not exactly what is happening now? If you are free from bias and can see it, then what is the reason? Even before coming to him, many of his future devotees were desiring unification for humanity at large, along with a unified worldview (the Absolute Truth) of the meaning to human life. They could all see that the world was going to hell, and they wanted to reverse that, to re-establish harmony, love, and peace on an international basis. What then particularly brought them to Prabhupäda?

In order to discern the answer, we must first ask what was his chief power of attraction, the prominent power that soon created fired-up, sincere, and serious devotees to Prabhupäda, to his process, and to his movement. The answer to this question must be unequivocal: It was philosophy.

“Try to convince upon them the high philosophy we follow. This is the only means to unify the whole world.” – Letter to TKG, 5-11-72

“Anything without substance will not last. So, just demonstrate sincerely that we have got solid ground beneath us–not that we have only some sentiment, that’s all. Many fanatic spiritual movements have come and gone, but, without the flawless philosophy of Krishna, they cannot stand.” – Letter to Jämbavaté, 11-27-71

It was absolute knowledge of the philosophy that represented the saving grace; everything else that Prabhupäda gave us was a handmaiden to this chief power. Indeed, he predicted that his movement could act as the agent to save the world as long as it properly represented and distributed the absolute philosophy:

“People must know that our Krishna philosophy will save the world from all kinds of dangerous conditions.” – Letter to Abhiräma, 11-27-71

“Practically speaking, our Krishna philosophy will save the whole world from the most dangerous condition. That is a fact.” – Letter to Vämanadeva, 12-8-71

Nevertheless, such predictions were always provisional predictions::

“ . . . become yourselves completely convinced and free from all doubt. On this platform, you shall be able to carry on the work satisfactorily. But, if there is lack of knowledge or if there is forgetfulness, everything will be spoiled in time . . . and gradually the whole thing will become lost.” – Letter to Hansadutta, 6-22-72

“If a Marx can change so many men’s minds to follow his imperfect philosophy, what can Krishna, the Supreme Perfect, accomplish?! If we remain pure and teach others purely, then we will achieve all success–and the whole world listen to us and be delivered from their very dangerous condition.” – Letter to Çivänanda, 12-12-71

His movement was not one of reform. It was a revolutionary movement meant for the rejuvenation of spiritual life, both individually and collectively.[ii] It was not meant to create some kind of new power elite of puffed-up pseudo-brähmin initiators, who, through an artificial hierarchy, claim a monopoly on Prabhupäda’s house and his philosophy.[iii] He did not actually consider his organization a religion but a cultural movement. It was not special in any of the so-called “religious” ways, but it was instead unique in that it could demolish all false representations of the Absolute Truth through the agency of a solid philosophical presentation.[iv]

His definition of spreading Lord Caitanya’s movement to every town and village was to have a functioning Kåñëa conscious center in every city of the world. In order to accomplish this vision, he converted hippies into devotees, changing their characters—at least, for some time. He gave them a special movement of sublime and absolute philosophy, and, if they spread it without deviating from his teachings and orders—and, most importantly, without compromise–then their movement could succeed:

“It is my ultimate desire that all the cities of the world have such centers for Kåñëa consciousness, and I am sure this will come about, because it is the desire of Lord Caitanya.” – Letter to Bali Mardan, 11-29-70

“These hippies are simply frustrated and want something sublime. So we are delivering this sublime movement all over the world, and if we do it cautiously and carefully, surely we will be successful.” – Letter to Hansadutta, 8-7-71

“I am successful in my teaching work, because I have not deviated one inch from my spiritual master’s instruction; this is my only qualification. So, if you simply remain pure, your preaching will have effect.“ – Letter to Brihaspati, 11-17-71

“My guru maharaja never compromised in his preaching, nor will I, nor should any of my students.” – Letter to Giriräj, 1-3-72

It was supposed to have spread to every town and village like wildfire, but it did not. Book distribution doubled each year after 1973, but, after the debacle of 1978, that statistic diminished. Now, in any given year, it no longer even compares to what it was at any time in the mid-Seventies. It should have at least quadrupled by this time, so something must be grievously wrong; the philosophy is not catching on. Indeed, Prabhupäda’s movement was predicted, by both himself and others, to become the major spiritual movement of the world by the early Eighties.[v] Didn’t happen. Why? Well, try to remember what was going down in the early Eighties in “ISKCON,” and that should give you a clue.

Although some knowledge of Kåñëa is available in almost every town and village of the Western world via the INTERNET, that was not Prabhupäda’s vision for the fulfillment of Lord Caitanya’s prophecy. The prophecy has not been fulfilled at the current time. It could be logically argued that Kåñëa consciousness, in terms of its spread, is in retreat. The domineering mentality can’t successfully spread it, as the accompanying sense gratification is displeasing to the Supreme Lord. As such, He does not facilitate any movement that actually represents sense gratification in His Name. Not enough of Prabhupäda’s disciples adopted the authorized attitude, and, of those who did, many of them eventually fell victim to the spell of the warlocks now running the “ISKCON” movement (into the ground). The poison is personal ambition; His desire is not being fulfilled. The formula of how to do it right is not difficult to comprehend:

“I am simply trying my best to carry out His desire. And ifsome of my students adopt this attitude, without any other motivation, surely Krishna will fulfill our desire.” – Letter to Bhagavän, 9-22-70

Concerning Intermediate Trends

“The subtle and gross cosmic manifestation is material, but it is still non-different from Ultimate Source, the original cause of all causes. Cause and effect are factually one, because the cause is always present in the effect.”

Çrémad Bhägavatam, 6.8.31

“A major breakdown in one super-system (would precipitate) a breakdown in all other overburdened systems. With no power or means of transportation, the monumental repair work would be very slow, if not perhaps impossible. The terrible result will be that our great urban centers, which are so dependent upon super-systems for their survival, are going to be totally paralyzed. . . A general breakdown of the super-systems, and the chaos in the cities, will undoubtedly lead to economic collapse of major proportions. . . as one super-system breakdown could trigger the breakdown of all systems, so the collapse of one industrial nation by such means (would) begin a domino effect among the other nations, leading to the collapse of Western civilization.”[vi]

Roberto Vacca, The Coming Dark Age

“Pain or damage don’t end the world, nor despair nor beatins. The world ends when you’re dead. Until then, you got more punishment in store. Stand it like a man . . . and give some back.”[vii]

Al Swearingen, Deadwood

The purpose of this article is not to absorb the reader’s intelligence in mental speculations about an uncertain future. There is but one certain prophecy–and even that has a provisional aspect to it, in terms of when it will actually manifest. It may not manifest within our lifetimes.

On the other hand, all current negative or positive predictions, even those based on obvious trends, can be changed by the arrangement and influence of the Supreme Controller. Nevertheless, it must be remembered that He is also the Supreme Renounced. He only rarely interferes with scheduled karma, miçra-karma, or vikarma. As such, unless we are fully self-realized, we can but notice trends and little more.

Nevertheless, we can potentially, based on the right recognition of those trends, fit some pieces together in order to glean a perspective as to how they may eventually manifest as events that fit into the Plan of the Supreme Personality. If Prabhupäda’s movement has indeed been ruined–and if, as a result, its perverted reflection is actively engaged in thwarting a genuine manifestation of Kåñëa consciousness (which would thus threaten it)–we must come then to related realizations that emanate from that one.

For example, if Prabhupäda’s genuine Hare Kåñëa movement of Kåñëa consciousness was meant to save the world from devastation, what is to be expected if it no longer actually is functioning according to his authorized directives and expectations? What will transpire if it has changed his books (in the process, destroying their spiritual authority), and thus is not propagating the philosophy as it is?

Then, is it not logical that the world will reverse from the brief (and shallow) upward turn it took at the end of the last century? If it is acknowledged that “ISKCON” fanaticism will not successfully spread true Kåñëa consciousness to every town and village, then Lord Caitanya’s prophecy remains unaffected—but some other predictions, indicated by current trends, come into play during the interim period, which could be lengthy.

One such trend is global heating.[viii] It is being slimed by climate change deniers, but the same syndrome was also demonstrated in the Sixties when evidence showed that smoking tobacco products very often led to cancer in many smokers. The tragedy, obviously, of that delay was the unnecessary death of millions of people who could otherwise have kicked the habit. The tragedy of the current denial of global heating will be far greater.

“ . . . then, because of great floods, the memory of things contained in various instruments, and even in letters of learning, will suffer incalculable loss. This will happen to the Northern peoples by the Will of the Divine . . .”

Nostradamus, Epistle to Henry II

Another trend, as mentioned in the opening, is the ever-increasing complexity of post-modern Western civilization. Scientific breakthroughs are escalating at an astounding pace, while necessary moral and social attitudes that must accompany them are moving in the other direction. Despite all the optimism surrounding the so-called “Singularity”—the vast majority of which is unfounded and utopian—a chain-effect breakdown of jaw-dropping proportions is trending along in front of our very eyes. Intelligence completely detached from solid moral and spiritual anchoring is known as demoniac intelligence. Western civilization must regain its transcendental moorings, otherwise it is doomed. Lord Kåñëa generically speaks on this subject in two places in the Bhagavad-gétä:

“Those who are thus bewildered are attracted by demonic and atheistic views. In that deluded condition, their hopes for liberation, their fruitive activities, and their culture of knowledge are all defeated.”

Bhagavad-gétä, 9.2

“Following such conclusions, the demoniac, who are lost to themselves and who have no intelligence, engage in unbeneficial, horrible works meant to destroy the world.”

Bhagavad-gétä, 16.9

The cause is always present in the effect. The ultimate cause of these ominous trends has to be put squarely on the emergence of the deviated, so-called Kåñëa groups, post 1977. “ISKCON” is prominent among them, obviously, due to its international outreach. Still, the other Protestant sects—such as Neo-Mutt, Rittvik, and the Solar Smorgasbord—continue to skirt the real issue, diverting their adherents to different narratives that only keep all such blockheads entangled in a different malice in wonderland.

The real issue is not the vitiated G.B.C. oligarchy nor its alleged reform. It cannot be reformed; it can only be dismantled. The real issue is not the bogey of “cooperation.” Cooperation with what? The real issue is what is has always been: The bona fide guru. Another way of saying the same thing is that the real issue is the emergence of a whole boatload of fiat gurus and, accordingly, bogus initiation systems. The above-mentioned deviant cults, led by the bad example of “ISKCON,” all trade in the currency of unauthorized initiation; accordingly, the chelas bamboozled by those systems are cheated in spiritual life. True, they deserve to be cheated, but there will be a severe negative backlash–on an international basis even at the exoteric level–as a result of all this pseudo-spiritual slight of hand.

The concept of “guru reform” is so ludicrous that it hardly merits even a mention. Lord Caitanya’s Kåñëa consciousness movement is not represented by the bogus dékñä-gurus of “ISKCON,” all of whom are still connected to the original deviation of 1978—although they never face that fact. Lord Caitanya’s Kåñëa consciousness movement is not represented by the concoction that a non-manifest, departed spiritual master is still the initiating guru for newcomers to the line of disciplic succession that he physically represented previously. Numbering four, where is there any evidence of such a system in any of the other Vaiñëava disciplic traditions? There is no such evidence, because none of these lines have ever conducted initiation in that way. The rittviks claim Prabhupäda established it, but have you really looked at their evidence? It is so flimsy, indirect, and dependent upon interpretation that it can hardly even be called evidence.

Then there is the concoction of the Solar Smorgasbord, which advocates that çikñä-gurus can push on the movement in the absence of Prabhupäda. Is that so? First of all, where are those çikñä-gurus? Sure, according to the Smorgasbord and its cheap definition of çikñä, there are any number of them. However, according to the actual definition of çikñä-guru, all those präkåta separatists fall woefully short of çikñä-guru.

Over and above that, a genuine çikñä-guru generally becomes his disciple’s dékñä-guru in due course of time. That is because a çikñä-guru is a liberated devotee in the true sense of the term. Thus, as long as he has received the order from his spiritual master, he is perfectly qualified to initiate qualified newcomers into the chanting of the Name.

Concoctions abound! It is most inauspicious, and the world is thus hurtling toward disaster as a result. However, in the last part of this series–although we are going to describe an outline of that disaster in terms of predictions based on obvious trends—we are going to take it an important step further. We are going to describe just what may be destined for the world, according to Fate, in terms of a scheduled degraded backlash by “ISKCON.”

Remember, Prabhupäda clearly said that the Goudiya Matha was useless.[ix] Yet, did that mean that the Matha simply merged into oblivion? Most definitely it did not; it carried out its “mission” in its own way, much to Prabhupäda’s detriment (particularly after he left us). Something similar could go down with “ISKCON,” if it is not confronted, exposed, and checked at this time. It will carry on, but it will carry on in a different way. It will carry on with, ultimately, far more violence, for violence is what underpins the post-modern West. Once the major cataclysms start hitting the Western world, things will degrade quickly. We won’t immediately reach the Mad Max stage; that is scheduled for later in Kali-yuga. Still, we shall experience a much worse situation than the present one.

In the last part of the series, based on current trends, your author will conclude his treatise with some predictions about things to come–if Providence remains dormant. The predictions may be a bit shocking, but they will be presented in such a way that the cognitive faculty will be able to understand their horrifying potentiality. Know that the “ISKCON” paroxysm has future atrocities embedded within it.

We are enjoined to make transcendental effort in order to prevent any such potential scenario. We want to act against Fate, and our writings reflect this. As such, the bogus so-called Kåñëa groups ignore us and, behind the scenes, calumniate us, giving us no credit whatsoever. They are causing pain and suffering at this time to many, and none of that can be pinned on His Divine Grace. Instead, the deviant so-called Kåñëa groups must individually and collectively be held responsible for all of it. They will be. They make negative propaganda against those who do not join them to push their unauthorized initiatives, but they also might well suffer a bit themselves when their injustices and obnoxious activities are brought to light.

We’re obviously alright with that.

Return to Part Four

Return to Part Three

Return to Part Two

Return to Part One

Go to Part Six

---