Krishna Consciousness Undermines Ecclesiology

A Hinge Moment in Time

(Which Narration Will Prevail?)

Seventh of a Ten-Part Series

by Kailäsa Candra däsa

“The pure devotees of the Lord, like Brahmä and persons in the chain of disciplic succession, do not do anything to instruct their subordinates without acting accordingly themselves.”
Çrémad-Bhägavatam, 2.9.40, purport

“Yet his spiritual master himself had asked for a governing board to succeed him at the head of his institution. Çréla Prabhupäda took this request to heart. . . He would establish such a board, oversee its development, and have it ready to act as his successor at the head of ISKCON. . . By thus establishing the G.B.C. and leaving it as his chosen successor at the head of ISKCON, Çréla Prabhupäda insured that the order of Bhaktisiddhänta Sarasvaté Öhäkura would continue to work efficaciously in the world and bear fruit.”
Ravindra Svarüpa däsa Adhikäré, SPFAI,1“Reasons for Prabhupäda’s Founding of ISKCON”

“(Oxford) will have facilitated a work of such primary and lasting importance for the conversion India, and which, by enabling us to compare that early false religion with the true, illustrates the more than blessedness of what we enjoy. . . the ancient religion of India is doomed, and, if Christianity does not step in, whose fault will it be?
Friedrich Max MÈller, letter to the Duke of Argyle, Secretary to India

It is important to realize that Vedic sounds, recorded in symbolic expressions, cannot be understood by anyone unless and until that person is inspired by the divine vibration directly. Inspirational and transcendental sound descends through ämnäya, the pure and perfect chain of disciplic succession. In the case of the Gauòéya sampradäya, it descends from the Supreme Lord to Brahmä, from Brahmä to his son and disciple Närada, from Närada to Vyäsa, from Vyäsadeva to both Çukadeva Gosvämé and Madhväcärya, and on and on—through the guru-paramparä.

Every representative in the guru-paramparä is a person. The knowledge and transcendental sound is transmitted always from person to person. There is no record in the exceptionally long and glorious history of any of the four bona fide disciplic successions that some kind of mother church or umma or committee or commission was integral to a disciplic succession.

Every Äcärya in the line of disciplic succession has been, and will continue to be, a person—not a corporation or a commission or any such conglomerate. His Divine Grace Çréla Prabhupäda did not change this unbreakable law of disciplic succession; instead, he perfectly represented it. He did not choose some governing board to succeed him. In point of fact, he did not choose a successor. He did not establish any kind of unincorporated or incorporated board of directors in order for it to act as his chosen successor upon his departure from the manifest plane. To put it bluntly, the G.B.C. was not his chosen successor, and it never could have been appointed by him as such.

All Emphases Added for Your Edification and Realization

In the Nineteenth Century, the British (for economic and religious reasons), and the Germans (for nationalistic and racial reasons), made a conjoint, strong, vicious, and partially successful attempt to undermine the real religion of ancient India. In a similar vein, the fabricated, so-called “ISKCON” confederation is currently doing all that it can to undermine the teachings and scientific buddhi-yoga system of the guru-paramparä, the chain of disciplic succession bestowed upon us by His Divine Grace Çréla Prabhupäda.

In America, due to the Citizens United Supreme Court ruling, a corporation is now legally considered to be a person. Common sense tells you that it cannot be so, but secular law is not necessarily always rooted in common sense. In the same way, “ISKCON” leadership, at all levels of influence, has been pushing a vitiated G.B.C. as the source of spiritual authority after the disappearance of Çréla Prabhupäda. Actually, that G.B.C. no longer possesses any spiritual or devotional authority, and there are many indicators available to anyone with online access which facilitate realization of this fact.

“ISKCON” wants to establish its own new form of religiosity, but its leaders are aware that they must first undermine the siddhänta, tattva, and process of the Madhva-Gauòéya Vaiñëava disciplic succession—and warp the history of how they have been doing just that for the last four decades—in order for this conversion effort to come out successful. How they are going about this will be further discussed as the series progresses, but we must never forget that imposing their religion on the world has always centered upon, and will continue to center upon, the power node of “ISKCON,” the vitiated G.B.C.2

Multi-Path Distortion

“Modern scientific calculations are subject to one change after another, and therefore they are uncertain. We have to accept the calculations of the Vedic literature. These Vedic calculations are steady; the astronomical calculations made long ago and recorded in the Vedic literature are correct even now. Whether the Vedic calculations or modern ones are better may remain a mystery for others, but as far as we are concerned, we accept the Vedic calculations to be correct.” Çrémad-Bhägavatam, 5.22.8, purport

“ . . . human observation has been largely used to keep astronomical systems up to date, and as a result, many parameters in existing works will tend to have a fairly recent origin.”
Sadäpüta das (Dr. R. Thompson), Vedic Cosmography and Astronomy, Ch. 1

It is not that power corrupts, but that it is magnetic to the corruptible.” Frank Herbert, Dune

People who operate ham radios, often bouncing radio waves off the ionosphere, are well aware of the phenomenon known as multi-path distortion. They may set their transceiver to a sub-ban (as per their authorization based on level of certification), but they may still pick up two or three channels other than the one with which they intend to exchange information. When such distortion cannot be overcome by more fine-tuning within the sub-ban, effective communication, for all practical purposes, becomes impossible.

In the mid-Seventies, the Kåñëa consciousness movement had become very rich and powerful. It did not have a huge number of disciples or even followers, but, due to the tapasya and sacrifices of many of its rank and file members, its power and influence was felt, particularly in the West. That power was magnetic to the leaders who had already worked their way to the top of the movement’s totem pole, and, with Çréla Prabhupäda no longer even a figurehead in 1978, eleven of them decided to “shoot the rhinoceros” and go for all the chips.

They almost succeeded in that effort.

However, for a variety of reasons, they could not pull it off, and their zonal äcärya scheme took hit after hit, leading to another transformation in the mid-Eighties. Previous to that, however, a group of mostly second echelon devotees in the power structure had rebelled, and, as it is said, “crossed the river.”3 What this means is that they abandoned the eleven pretender mahäbhägavats in order to allegedly surrender themselves (or so it seemed) to the äçrama, philosophy, and person of Swämé B. R. Çrédhar, who, to no insignificant extent, had supplied the soil for the seeds that eventually sprouted into the poisonous trees known as the eleven pretenders.

Thus, the first major distortion of the First Transformation itself transpired, as devotees then divided into two power structures: “ISKCON” and the new adherents to the Navadvépa Gouòéya Mutt. However, since these latter men were all initiated by Çréla Prabhupäda, they could not easily or entirely assimilate themselves into the Gouòéya Mutt, so they formed the Mahä-maëòala (although that entity may no longer be viable), and they eventually became known as Neo-Gauòéyas by those who opposed to them. We simply call them Neo-Mutt, and we do not recognize their program.

As has been detailed elsewhere on our websites, the Second Transformation was major, as the zonal äcäryas were then relegated to a lower position of power, worship, and influence. Influentially, they were replaced by others, particularly by The Professor, who authored the position paper that became the basis of the Second Transformation, a kind of collegial deviation.4

That major transformation left some cognitive dissonance in its wake, which led to minor breakaway factions. In late 1989, one of these coalesced into the first Rittvik deviation. Thus, less than a dozen years after the initial hoax was superimposed upon the movement, the cult had, in effect, split via two schisms and branched off into three distinct saìgas. These factions all shared the same common root (Swämé B. R. Çrédhar, as well an unrelated misconception5), but they also clashed at less subtle levels. Character assassination was employed, and so was twisted philosophical persuasion.

As such, the pure and perfect Kåñëa conscious tattva, siddhänta, and process became occluded by multi-path distortion. In 2005, the situation became more complicated as the Solar Smorgasbord entered the picture. It was not at all rooted in Swämé B. R. Çrédhar, but it did (initially) give credence to Rittvik. It also gave much font space for years to the chief argument and apa-siddhänta of Neo-Mutt, viz., the impersonal origination theory.

Somewhat recently, Solar Smorgasbord has also posted times and places of events in “ISKCON,” such as parades or celebrations, and it has praised some “ISKCON” gurus, while heavily criticizing, exposing, or condemning others. After having indirectly advertised for years the Rittvik apa-siddhänta by giving it all kinds of font space, the online newspaper suddenly turned on that cult and shut it out completely. The online rag has unsuccessfully backed a kind of reform G.B.C., but, recently, has created a shadow G.B.C. all of its own, which is supposed to be controlled by some kind of brahminical counsel (although His Divine Grace never spoke about this kind of arrangement).

In short, the Solar Smorgasbord is unpredictable. It has twisted the philosophy in relation to the siddha status of Çréla Närada Muni, and, with its following both loose and weak, it is just what it appears to be: A smorgasbord.

All four of these above-mentioned groups are bogus. All four of them contain, at bare minimum, at least one apa-siddhänta. One of them (Rittvik) is a wrong school (apa-sampradäya), and two of them, “ISKCON” and Neo-Mutt, are imitation schools (apa-sampradäyas, also). The Solar Smorgasbord is not an apa-sampradäya, because it has no initiation system. It is, instead, a Kali-yuga concoction based upon the illusion of freedom of speech, which, when it comes right down to it, it actually does not offer.

Devotees who are not philosophically astute are thus prone to be misled by the agendas and philosophical presentations of these four factions. They contradict each other here, while agreeing with each other there. They team up with one group against the other two here, while completely rejecting the other three there. There is no clear communication to be had in any of these unauthorized factions, but that does not mean that fact, history, tattva, and siddhänta are not, at least occasionally, represented by them. How could it be otherwise? Their nescience requires some truth as a foothold.

As such, devotees in general become swayed by one group, then by another, then by another, and wind up fried. Multi-path distortion works like that, i.e., it produces cognitive dissonance and astral scatter in the wild minds of the devotees at large, especially those who do not know the Truth.

“ISKCON” does not represent the path of buddhi-yoga. The cult’s calculations and philosophical presentations are subject to one change after another, and therefore they are always uncertain. Their M.O. is fix-it-as-you-go. We have to accept what has been given to us in Çréla Prabhupäda’s books, recordings, lectures, and letters. That knowledge is steady, and, although it was recorded four or five decades ago, it remains correct even now.

The parameters of “ISKCON,” Neo-Mutt, Rittvik, and Solar Smorgasbord are all of recent origin, and they modify those parameters to suit their own rationalized excuse for time, place, and circumstancial adjustment. They make these “adjustments” on the basis of empirical factors, and that alone is reason enough to reject them. The original corruption of the Governing Body Commission—in the form of appointing eleven of its own members as äcäryas of the zone to be worshiped as uttama-adhikärés—has now, through the intrinsic centrifugal energy of mäyä, spread its influence into four factions.

They are all meant to bewilder you. They are all meant for your cognitive dissonance, offering you the false shelter of surrender to any of them as the only means to escape the hell of your own internal conflict. This multi-path distortion is a plague visited upon many devotees after the disappearance of the Äcärya under nefarious circumstances.6

Recognize the factional leaders for just what and who they are. Recognize those men who are benefiting from multi-path distortion, which now reigns supreme. It is a corruption in and of itself, but there are corrupt beneficiaries who keep it going, using every workable psychological tactic available to them. Machiavelli would be very pleased.

A Half Truth is a Full Lie

“Ramakrishna, yata mata tata patha: ‘You can manufacture your truth.’ That is going on. That is going on. The hippies, they are manufacturing their truth. So truth cannot be manufactured. Truth is truth.”
Dialectical Spiritualism, Critique of Kierkegaard

“Çréla Prabhupäda has said that planets belonging to different layers in the vertical direction can mix together in one layer. This may also seem contrary to the Bhägavatam. We propose that such apparent contradictions can be reconciled by the idea that the Bhägavatam is using simple, three-dimensional imagery to describe a higher-dimensional situation . . .”
Sadäpüta das (Dr. R. Thompson), Vedic Cosmography and Astronomy, Ch. 4

I’m not questioning your honor, I’m denying its existence.
Tyrion Lannister, Game of Thrones

Especially since the mass advent of the INTERNET about twenty years ago, quite a bit of factional propaganda has, not infrequently, resorted to character assassination, often effected by means of the half truth. Innuendo has also been used as a lateral octave to run devotees through the grease, especially when it serves to slander or lie about someone presenting a different take. We all have the right and the duty to present our understanding of the real philosophy and any deviant philosophy and/or history— and that explanation must always be different from the flawed INTERNET message pushing the smear job.

Innuendo can also serve half truth and slander in blackening the reputation of a devotee’s character and motive—especially when that devotee (and his website, if he has one) is engaged in tuning other devotees into the contradictions and apa-siddhäntas of the vested interests. Name-calling and rumor, although less effective, are sometimes employed in articles found on the websites of the dissemblers. In order to destroy the real message (which opposes their own flawed preaching and system) these websites, via insidious articles, assail the character, lifestyle, track record, and intention of those that they most consider to be a threat to their unauthorized concoctions.

They emphasize destroying the messenger.

Usually, after devotees have been made radioactive by such non-devotional and reactionary propaganda, they are held in contempt and ignored. Sometimes this works, but sometimes it does not. If the message that the devotee is carrying is fully in accord with what was presented—and still is presented—by Çréla Prabhupäda, then other devotees will have their illusions removed by reading it, their power of discrimination restored, and their clarity of spiritual understanding renewed. Many of them will be grateful. As a sign of their gratitude, they will propagate those same truths. As a resulting momentum thus develops, the devotee or devotees who initially crawled on broken glass in order to deliver the message can no longer be ignored.

That’s when you will especially notice the black ops.

The Solar Smorgasbord is no stranger to this style, although it is usually careful not to stretch the rubber band too far. One of the rittvik websites is notorious for promulgating all kinds of gossip, innuendo, lies, slander, and half truths via the written and posted word—all, ironically, in the name of anti-defamation. If you sincerely desire not to be victimized by any of these heavy-duty mäyika tactics, then you need to develop a right perspective in relation to them. You must also develop an understanding of the tactic that is being employed by those who push this kind of nasty “preaching.”

As mentioned previously, “ISKCON,” Neo-Mutt, Rittvik, and the Solar Smorgasbord are all engaged in pushing manufactured ideas, i.e., they are all engaged in mental concoction, a serious sin. By manufacturing their own flawed versions of Kåñëa consciousness, they flood the world-wide web with nescience. Some of it is subtle and sophisticated, i.e., the arguments, logic, and çästra required to overcome those concoctions are beyond Joe Six-Pack.

However, in Kali-yuga, and particularly in the West, the low-information crowd is sometimes attracted to any so-called Kåñëa movement’s presentation of manufactured ideas, along with whatever initiation arrangement may be intrinsic to it. “ISKCON,” Neo-Mutt, and Rittvik all offer initiations into their cults. They all offer their own philosophical presentations as well—particularly in the case of Rittvik, where those presentations vary.7

The strategy from the beginning of the First Transformation in “ISKCON” was to bring new people into the cult and flush out all those devotees who did not accept the heresies integral to what was being superimposed over Prabhupäda’s movement. This proved highly effective in a short span of time, for various reasons. However, it automatically also created a great deal of enmity which was not present before the zonals took over.

That mutual enmity then quickly metastasized into hatred combined with contempt, and, at least sometimes, also into paranoia. The polemicists in “ISKCON” were powerful and effective in the beginning of their movement, but, as time went on, the binaries that they created began to both harden and spread. Their methods were, to no small degree, soon adopted and imitated by their new opponents, a kind of flattery. After all, the chief opponents of “ISKCON,” the aforementioned three other groups, all originally came from “ISKCON” as but part of its spawn. That they would emulate its attitude, overall strategy, and tactics (such as “ISKCON” black ops) was predictable, but the waters have become very muddied by all of this.

Fact is fact, and truth is truth. When any of these deviant movements tars and feathers a devotee based upon superfluous and/or deceptive considerations, it is primarily done in order to torpedo the fact and truth that he is carrying, preaching, and delivering to others who so desperately need it.

The strategy behind all of this is to be able to establish concoctions that are shot through with all kinds of anti-Vedic holes. If anyone has the ability to point out these deviations, then he is rendered radioactive by slander and half truth. As such, the knowledge to overcome the concoctions—what he is delivering—is rendered less effective. The bogus cults and their websites require that their concoctions and contradictions not be exposed, but, since those things are concoctions, their fight to maintain them would be a losing one if it was fought only on the basis of Vaiñëava tradition, çästra, Prabhupäda’s orders, truth, logic, and genuine history. The deviant tactic most effective is to go after the character of anyone having the audacity to speak out effectively against those concoctions, and the half truth often best serves that very purpose.

As an example, the aforementioned notorious website used innuendo to imply that your author slaughtered cows and a bull put under his charge when the Chapter 11 bankruptcy proceedings (connected to an Eighties’ rural retreat in the mountains of northern California) closed down. He did not say that we8 slaughtered them, but he utilized an innuendo, ending in a question mark, to imply that we did. He almost certainly knew that we did not. In point of fact, we spent many thousands of dollars to fully protect those nine cows and the rambunctious bull, although all the hoops we jumped in order to do so are unnecessary details for the purposes of this article.

An ad hominem attack is often vilification rationalized as integral to personalism or the personal process of theistic bhakti-yoga. It is anything but, i.e., there is nothing spiritually personal or theistic whatsoever connected to ad hominem. It is trash. Ironically, that tactic surreptitiously furthers the cause of impersonalism or Mäyäväda. Why? Because the Mäyävädés invariably control almost all emotional displays in their preaching efforts, as any and all emotions are viewed by them as material, as is form.

In the bhakti school, Vaiñëavas do not view all emotions as automatically negative, but the emotions that naturally attach themselves to ad hominem attacks are almost always, by their very nature, negative emotions. They are part of the bhava-sindhu or the ocean of material emotions. They are products of the turbulent, contaminated mind. Such emotions must be controlled in any yoga process, but the mudslingers give themselves permission to not control them—often in the name of personalism.

Devotees thus bewildered by negatively surcharged vilification turn to what seems to be the more serene presentation of the impersonalists or Mäyävädés. Although this is a mistake on their parts, it is certainly an understandable psychological reaction. By frying the minds of devotees in order to minimize the influence of genuine preachers (who, through guru, sädhu, çästra, logic, and fact, expose the nescience being pushed by reactionary propaganda), pseudo-devotional scumbags are engaged in both aparädha and a major disservice to the cause of Kåñëa consciousness. Indeed, it is these kinds of websites and their hit pieces which will delay the eventual triumph of Lord Caitanya’s Kåñëa consciousness movement.

It is incumbent upon all honest men and women engaged in the process of Kåñëa consciousness and buddhi-yoga to automatically and immediately be skeptical of anything which smacks of vilification, half truth, slander, and/or character assassination. When innuendo, rumor, and gossip are employed as lateral octaves in order to solidify the prejudice conducive to such mudslinging, they must also be questioned. Those who manufacture their own philosophies, their own warped histories, their own (so-called) advanced devotees, their own hierarchies, and their own processes in the name of buddhi-yoga are often drawn to engage in black ops against anyone who exposes their concoctions and preaches against them.

Any genuinely initiated disciple of His Divine Grace Çréla Prabhupäda must know that the very great Äcärya himself is neither represented nor honored by engaging in ad hominem attacks in order to defeat godbrother opponents. It is an unworthy activity meant only for either devotees in the mode of ignorance or faithless non-devotees in the guise of transcendentalists.

We deny and defy the misconception that there is any kind of higher dimensional mystic explanation which justifies personal attacks employing half truths against godbrothers. Just as a plus times a minus always produces a negative product, similarly the factual part of a half truth always serves the cause of the lie embedded there. That is why a half truth is, in actuality, a full lie and a very potent one—but only effective if you are susceptible to its influence due to your own dishonorable tendencies.

A Hinge Moment in Time

“ . . . pretentious religion is a form of nescience that artificially covers a living entity’s pure consciousness under certain unfavorable conditions. Real religion lies dormant when artificial religion dominates from the mental plane.”
Caitanya-caritämåta, Ädi 1.91, purport

“Understandably, devotees feel uncomfortable with the idea that the G.B.C. is Çréla Prabhupäda’s successor. After all, we know the paramparä is a chain of perfect Vaiñëavas in full knowledge of siddhänta and in tune with the will of Kåñëa. How can a management body live up to those standards, and how can they meaningfully legislate on the finer points of siddhänta (?) . . . so why should the GBC call itself the ‘ultimate spiritual authority’?
Krishna däs, “Did Bhaktivinoda Öhäkura Envisage the GBC?”

“The entire history of mankind is, in any case, nothing but a prolonged fight to the death for the conquest of universal prestige and absolute power.”
Albert Camus, The Rebel

The systemic destruction of the Hare Kåñëa movement of Kåñëa consciousness does not transpire without essential core elements first solidifying established or conventional theories. Some of these theories (read, myths) are more important than others. The “ISKCON” misleaders take advantage of the all-pervasive cowardice of those they have successfully indoctrinated (for most or all of their lives), knowing full well that these men and women lack real integrity and principle–and are also chock full of dishonesty themselves. Thus, they are easily manipulated, especially if their orbit of society, friendship, and love is intertwined in any way with “ISKCON” culture.

Thus, in the context of intentional agendas established by “ISKCON” misleaders, a distorted history of what went down in the closing years of Çréla Prabhupäda’s movement is able to gain credence. There is a connection amongst the four factions (mentioned throughout this article9) in that all of them are attempting to formulate an initial draft of the movement’s history, a draft that betrays the primacy of Vaiñëava heritage. Each has its own official narrative. They do not agree in that narrative, of course, but they have all manipulated the history in order to try to gain control of current events.

“ISKCON” has been more successful than the others in doing so, and the pillar of its distorted narrative—which depends upon what can only be described as fictional circumstances–must be made known. The Professor tells us that the appointment of eleven rittviks in the second week of July, 1977 was a prelude to them being (indirectly) appointed as dékñä-gurus upon Çréla Prabhupäda’s disappearance. It was imminent in mid-1977, but no one could know with certainty when Prabhupäda would actually leave the scene.

TKG certainly believed in and actively pushed this narrative, but, if it was a conspiracy, then it was a loose one. Control over the initial perceptions of the devotees was key at that time. Although the appointment of rittviks was nothing at all new, those who now opine that the so-called arrangement10 was contrived are labeled conspiracy theorists. Yes, The Professor is instrumental in pushing this demonization, as expected.

Swämé B. R. Çrédhar made a strong, negative impact in this connection, as well. When he asked some leading men what was the basis of their institution’s new eleven gurus, he was told that they had been appointed as rittviks earlier in the same year that Prabhupäda departed. Swämé B. R. Çrédhar then replied, “Rittvik-acarya, then it becomes as good as äcärya.” This was not only bad advice, but it is also bogus philosophy. Since that self-serving and distorted account of the history hinges on accepting this wrong idea, it has been vigorously projected and protected by the vested interests.

As such, all kinds of pseudo-spiritual slag is dumped upon those brave transcendentalists who reject, defy, and/or expose this distortion, and, whenever convenient, they are also tarred and feathered with the conspiracy theorist tag. This induces fear in devotees on the borderline, because they do not want to be labeled conspiracy theorists, and that is the whole purpose of the tactic; cognitive dissonance has been so ingrained in the border devotees that they have become comfortable with it. The intestinal fortitude to challenge flawed conventional “truths” accepted movement-wide—and to replace those myths with eternal truth—is something that they lost long ago.

Thus, the institutional canard remains intact.

We are at a very interesting moment in time, however. None of the deviant groups has been able to muster any kind of tangible foothold into the political power structure of any their host countries; indeed, “ISKCON” has recently been run out of one well-known nation-state. The Hindoo hodgepodge has its political limitations in the context of the current situation. That can change at any time, and it will certainly change over time.

In other words, this period, in terms of Lord Caitanya’s movement ultimately prevailing on Earth, is transitional. It is in a state of flux. It can be summed up as a battle among contending forces as to which one will prevail in establishing its narrative. Once that narrative is established and accepted by all major host countries of the world, it will be very difficult to eradicate it—or even to modify it—unless, of course, it is the genuine narrative. If it is genuine, then there will be no need to even tweak it.

The four deviant groups are pushing their own agendas and narratives, but the political establishments of the world are not accepting–at this time. In due course, they will be forced by the material energy to accept some kind of Kåñëa conscious solution, particularly if there is a major nuclear exchange, which is becoming increasingly likely. If that does not force the situation, then global heating certainly will, because the major polluting nation-states of the world are not uniting to comprehensively combat it.

The issue is whether or not a genuine Kåñëa paradigm can be established as the first political narrative accepted by all the important and influential mleccha nation-states on this planet. If so, great! If not, then there will have to be a second major reckoning after the first one. It would not be pretty. Lord Caitanya’s movement cannot be spread in the context of an apa-siddhänta system combined with a flawed sädhana process rooted in a distorted history. He will not allow it, or He will not tolerate it for very long.

Let us consider an example of how it could play out if a wrong narrative becomes accepted by mleccha society, after the smoke clears from the coming first cataclysm.11 The example here is the so-called Äryan invasion of India, circa 1500 B.C., by some nomadic tribe from mid-Asia, possibly from what is now either the southern Russia steppes or the northwestern badlands of China. This myth is writ large in the history books of the West, as well as in the history books of India. It has undergone variations and modifications over time, but the scope of this article does not allow us to explore all of that.

As such, we shall simply present the core of it. This light-skinned nomadic tribe, somehow or other, developed iron weapons and powerful chariots and great conquering leaders. It then, somehow or other, traveled thousands of miles and miraculously managed to cross over and through the treacherous Himalayan mountains. It then descended upon the civilization of the Indus Valley, located at the junction of what is now Pakistan and India. There, it conquered over the dark-skinned Dravidians residing in the recently discovered remains of the abandoned cities known as Harappa and Mohenjodaro.

According to this tall tale, it killed and drove those Dravidians out, who then migrated to South India. Having established its beachhead in the Indus Valley, some advanced intellectuals emerged from this warrior clan, and these brähmins compiled the Åg Veda, circa 1200 B.C. Thus, they took over most of India and became known as the Äryans, a race of supermen who dominated the sub-continent until the Persian, Muslim, and British colonial conquests of recent times dented their hegemony. Still, this race of Äryans is said to have constituted the first truly advanced civilization of the world, in terms of architecture, religion, literature, linguistics, politics, and culture.

Europeans have accepted this theory, enshrining it in their textbooks for a number of reasons. They have also modified it in one major way to better suit their purposes, to plug an obvious hole.12 American educational indoctrination accepted the Äryan conquest theory, because of its European heritage. India followed suit, as this concoction gained prominence—and was accepted almost everywhere—during the period of British occupation.

The theory did not simply spring up over night, and it had to be pushed. It was promulgated by very influential Nineteenth Century European intellectuals, scholars, and archeologists, such as Thomas MacCaulay, William Jones, Horace Wilson, John Marshall, Mortimer Wheeler, Ebenezer Burgess, Stuart Piggott, Paul Regnaud, and Max MÈller.

It was pushed in order to overcome Hinduism and establish Christianity in India. It was pushed in order for Europeans to maintain that their heritage did not proceed from Judaism (but came instead from an Äryan culture). It was pushed in order to maintain control of India. It was pushed in order to establish the racial superiority of Europeans (as opposed to Africans, Asians, and the indigenous people of South India, the Dravidians).

When the racial feature of this myth began to break down, it was successfully transformed into a linguistic myth. Since all but a handful of European languages have an obvious link to Sanskrit, the theory opined that Proto-Äryans from the steppes of barren central Asia brought into the rich Indus Valley an original language that became the basis of Sanskrit. There is absolutely no evidence anywhere of this so-called root language, but that has not proved to be an impediment in establishing the narrative.

It is shot through with lack of evidence, contradictions, absurd premises, and counter-intuitive archeological discoveries. From the standpoint of Kåñëa conscious devotees, none of it is bona fide. Its dating system is way off, and we know for a fact that there was a thriving civilization in India thousands of years before this nomadic tribe supposedly entered the subcontinent just prior to the time of Lord Buddha’s incarnation.

Yet, Vaiñëava rejection of this theory has had no effect on textbooks in the English language detailing what is allegedly the history of mankind and civilization relative to this myth. That is the way of establishing a bogus narrative, and the highly-motivated English and Germans of the Nineteenth Century systematically promulgated it with great success. India bought into it for a variety of reasons, not the least of which is that Hindoo culture was enamored with everything British. The theory will eventually be smashed, but it has hardly even been dented for two centuries. Pick up almost any history book describing ancient times and read about it for yourself.

Similarly, if we allow “ISKCON” to set the agenda and establish its false narrative, that will delay the spread of Lord Caitanya’s movement for many decades or longer. The same goes for either Rittvik or Neo-Mutt, although these movements have less of a chance due to their very flawed narratives. Whatever the Solar Smorgasbord is able to accomplish now, its agenda and narrative will likely be washed away soon after its chief promulgator leaves the scene, but it is certainly now a harmful influence.

These are all pretentious religions that are covering the actual science of buddhi-yoga, and their narratives must be uprooted during this hinge moment, when the true devotees have something going for them. Kåñëa consciousness is lying dormant to some extent now, but not completely. We have powerful tools at our command. The conditions during this transitional phase present a juxtaposition which is, simultaneously, both favorable and unfavorable for the promulgation of what Çréla Prabhupäda actually gave us.

It is a prolonged fight, granted, but it is still in its early stages. There have been some deaths in this struggle (at least one of which was an assassination), but these, in terms of quantity, are much, much lower in number than what there will be if one of the bogus Kåñëa cults prevails and its narrative is accepted by the powers that be at that time. All these deviant factions are after personal prestige and cult power, which they claim is already absolute.

It is no such thing. It is completely relative. They are able to thrive and claim absolute authority only because there is no power amongst the political classes that is able to see through their charades and take action against them. Secular government in mleccha nation-states is restricted in this connection.

Establishing the true narrative of Kåñëa consciousness completely depends upon exposing the power node of “ISKCON,” and there is no way around this. If that node is both exposed and rejected by the vox populi and the majority of devotees, the whole flimsy edifice of “ISKCON” will crater in but two or three years. This should be the short-term goal, while we must not neglect to inject into civilization at large, through the means of media now available to us, the narrative of the actual spiritual science.

Our duty is to expose and destroy that which is bogus while establishing that which is bona fide and eternally true. The odds are daunting, but it is possible. It is only impossible if we neglect to focus on toppling the power node of “ISKCON” at this time. In Chapter Eight, the focus will be just that.

Return to Part One
Return to Part Six


1 Technically, the title of the book is Çréla Prabhupäda Founder-Äcärya of ISKCON, thus the acronym.

2 The G.B.C. is an acronym for the Governing Body Commission, which was established in July, 1970 as an unincorporated entity.

3 When you travel from Mäyäpur to Navadvépa, where the äçrama of the late Swämé B. R. Çrédhar exists, you have to cross a tributary of the Ganges River.

4 The position paper was entitled “Ending the Fratricidal War.” It was relatively short, but it proved to be highly effective in the mid-Eighties.

5 The ultimate relation of these three factions to Swämé B. R. Çrédhar has been detailed elsewhere, but the commonly shared misconception, not of his making or influence, is that Prabhupäda’s movement is an entirely new dispensation and thus completely different from the tradition of the guru-paramparä.

6 He specifically said, a short time before his disappearance from the manifest plane, “Someone has poisoned me.”

7 Unlike “ISKCON” and Neo-Mutt, there is no real philosophical unity amongst the rittviks. There are no less than three distinct Rittvik philosophies, and this means that some rittviks are at the throats of other rittviks, who they believe have distorted the Rittvik dispensation.

8 Your author, Mahädeva däs, and Bhakta Eric Johanson, primarily.

9 “ISKCON,” Neo-Mutt, Rittvik, and Solar Smorgasbord.

10 That rittviks transform into dékñä-gurus upon the Äcärya’s disappearance.

11 Whether determined by nuclear or climate change or both.

12 They changed their theory from a spread of a race of Äryans to the spread of a common Äryan language, i.e., from racial theory to linguistic.

2 comments

1 Torben Nielsen { 08.12.15 at 04:58 }

Respected Kailasa prabhu. Thanks for an interesting and informative read. When you say, ” He specifically said, a short time before his disappearance from the manifest plane, “Someone has poisoned me.”
I often wonder if that may be taken in multiple ways. That is that there may be a physical attempt of poisoning, but also that a `poisoning of trust´, a seed of doubt planted (to his authority), a treachery masquerading as loyalty had taken place, was taking place, and thereby discouraging Srila Prabhupada´s stay? Can the horoscope discern a difference?
ys. Bhakta Torben, DK

2 Kailasa Candra das { 08.12.15 at 07:44 }

His Divine Grace had malefic Mars in the fifth house; this as per Capricorn lagna, which is the correct ascendant for him. These are merely indicators, as he was not under the control of the secondary causalities and was completely transcendental to their influences. I would consider the quote in terms of its direct and obvious meaning, which is heavy enough. His disciples tended to be action oriented, many of them were fighters (in both the good and bad sense of that term), and some of those also had violent tendencies. I would prefer not to analyze the eighth house of a saktyavesa-avatar–especially, that of my own diksha-guru–for a number of reasons.

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