Podcast transcription:

The Poison Tree: Now & Then

by Kailäsa Candra däsa

HARIÙ OÀ NAMAÙ

We find the following excerpt from a letter to Hansadutta, dated 9-2-70:

“Regarding the poisonous effect in our Society, it is a fact, and I know where from this poison tree has sprung up and how it affected practically the whole Society in a very dangerous form. . . I think in the . . . paramparä system that the poison administered to our Society will not act if some of our students are as good as Prahläda Mahäräja. I have therefore given the administrative power to the Governing Body Commission. . . You are also one of the members of the G.B.C., so you can think over very deeply how to save the situation. It is a fact, however, that the great sinister movement is within our Society.”

The context of what was going down at that time was a localized insurrection within the movement by four of its most prominent leaders. The G.B.C. had just been formed by Prabhupäda in order to, as he put it, save the situation. The four insurrectionists were saying that Prabhupäda was God, that he was displeased with his disciples, and they were proposing a centralizedsolution to the problem.

Podcast transcription:

Glaring Flaws in the Old Guard Narrative

by Kailäsa Candra däsa

HARIÙ OÀ NAMAÙ

In the early Eighties, just before The Second Transformation went down in the fabricated, so-called “ISKCON” confederation, a popular game was invented. It today serves as an analogy to our theme. This game centered around many four-sided wooden sticks, which we shall call blocks. Those blocks create what is, in the beginning, a solid Jenga tower.

Each participant in the game has to remove a block from below and place it on the top level until the structure eventually collapses due to lack of solid underpinning. When one block is pulled which collapses the tower, that contestant loses the game.

There was a box office hit in 2015 called “The Big Short,” and one scene in it featured a Jenga tower. This scene illustrated how some banks and investment houses were on the verge of collapse due to propping up a faulty derivatives scheme. With but a few valuable bundles or blocks of mortgages, each derivative had hidden within it many worthless and shaky sub-prime mortgages bundled together.

Podcast transcription:

A Kaleidoscope of Cult Corruption

by Kailäsa Candra däsa

HARIÙ OÀ NAMAÙ

Consider this excerpt from a letter to Nathan Baruch, 8-7-68:

“The spiritual master must be bona fide representative of Krishna, by disciplic succession, receiving orders from the superior, and the disciple must agree to abide by the orders of the spiritual master. This is the simple method of spiritual advancement; if you remember this principle it will be very nice.”

This excerpt is from a letter written to a prospective disciple very early in Prabhupäda’s movement, just as it was taking off in the important summer of 1968. In other words, he stated the chief principle right from the beginning: “The spiritual master must be bona fide representative of Krishna, by disciplic succession, receiving orders from the superior . . . ”

Podcast transcription:

The Absurdity of Rittvik Hyper-Reality

by Kailäsa Candra däsa

HARIÙ OÀ NAMAÙ

Post-modernism is represented by hyper-reality, which consists of ever-increasing absurdity and nihilism. Its ultimately goal is completely unfettered sense gratification. In the pseudo-devotional sphere, it also promotes this, but in a somewhat different way from the vikarmic Western culture, as must be the case.

Post-modernism exploits the inventions of the previous modern era for purposes that they were not created for during that era. Its hyper-reality consists of immorality along with nihilism, and it is conducted by the mode of ignorance. Primarily, in the so-called devotional sphere of hyper-reality, it consists of a unique deviation, and this is certainly present in the post-modern concoction known as Rittvik.

Podcast transcription:

Controlled Demolition

(The Dead Bounce and the Long CON)

by Kailäsa Candra däsa

HARIÙ OÀ NAMAÙ

We need to understand Prabhupäda’s movement in terms of the applicable time and scale perspective. We need to understand its superficial–and, hopefully, temporary degradation (its current deplorable state)—in terms of a time-scale which differs from that of the human experience. The time-scale of any branch of the Hare Kåñëa movement—whether it remains bona fide or becomes a deviated institution–is of greater length, since a human’s lifespan is much shorter.

When the plug of a fan is pulled out of the socket in a Kåñëa movement, the blades do not immediately stop spinning. Indeed, in the first few seconds after being unplugged, they are still going as fast as they were while the fan was still plugged in. A few seconds in fan time for an occult movement is measured in years. A genuine spiritual movement is an occult entity, and it remains so when and after it deviates.

Podcast transcription:

A Thin Veneer Covering a Cult-ure Beneath It

by Kailäsa Candra däsa

HARIÙ OÀ NAMAÙ

There are unexpected influences which enter the astral body of an individual seeking the Absolute Truth, influences which could result in such a transcendentalist coming to Kåñëa consciousness. Whatever path or cult one chooses will be produced by different influences. When selected, all these will entail an atmosphere of a distinct attitude, one which is different from that of the mundane. Those competing cult attitudes will be infused with the exclusivity of being the only way.

Obviously, we focus upon the influences and attitudes contacted by transcendentalists who approach and/or enter bona fide (or bogus) manifestations of bhakti-yoga. Everyone’s path of approach to the Absolute is individual and thus different—at least, to some extent. Nevertheless, there are some common threads for personal transcendentalists, since they have a different attitude from the impersonalists.

Podcast transcription:

Q&A

[First Principles]

by Kailäsa Candra däsa

HARIÙ OÀ NAMAÙ

Gokulänanda, feel free to begin your questions.

Q: What is the basis of the Hare Kåñëa movement?

KCd: The basis is Vedic and Vaiñëava perfect authority.

Q: Of those two, which is the most important?

A: By far, it is Vaiñëava spiritual authority, which is automatically compatible with Vedic authority. You can consider Vaiñëava authority to be a branch of Vedic authority, but the more accurate description is that it is the cream of Vedic authority, because it is entirely transcendental.

Q: What is Vaiñëava spiritual authority?

A: It is the authority followed by adherents of Vedic philosophy, strictures, and practices. They hold Lord Viñëu to be the Supreme Controller over all other universal controllers. The word Vaiñëava directly indicates Lord Viñëu, Who is the prime creator of the universe. One who believes that Lord Viñëu is the Supreme Controller over all other created beings is known as a Vaiñëava.

Greetings Bhakta Mladen, Hare Krishna.
Upon considering all the warped ideas you presented to me in the exchange we had not long ago (about theorigination of jiva), I’ve been contemplating the ways as to how I can confront these major philosophical contradictions, bringing them to an end (and an end to your confusion). On the other hand, everything we managed so far between ourselves in our day-to-day activities (whenever we would meet) was working quite nicely.

However, can it really go on unless this issue is resolved? This letter that I write to you is a sort of challenge, although notentirely antagonistic, but also not a friendly challenge. Nothing in it is personally against you as a spirit soul. However, it is confrontational against the misconceptions that you’re nourishing within yourself for far too long.
I am being sharp in tone here, not harsh. By now, you surely know where I’m getting this knowledge from, so that should be of no surprise to you. Either accept it with realization and higher intelligence or you can continue pushing your Neo-Mutt speculations.

Podcast transcription:

SIDDHA Confronts Cult Obstacles

by Kailäsa Candra däsa

HARIÙ OÀ NAMAÙ

“Now, to take such guidance means the spiritual master should also be a very perfect man. Otherwise, how can he guide?”
Platform Lecture, March 6, 1966 in New York

“The guru must be mahätmä and muni. Muni means thoughtful, philosopher. Not foolish rascal, manufacturing some philosophy. And mahätmabhiù. Not only self-realized, but by his character, by his behavior, by his understanding, he must be a mahätmä. He must be mahätmä, real mahätmä. We want guru like that.”
Platform Lecture, August 10, 1974 in India

Podcast transcription:

After The Burn Code

By Kailäsa Candra däsa

HARIÙ OÀ NAMAÙ

An all-pervading illusion promulgated by “ISKCON” is that the many deviations of the zonal äcärya imposition have been completely overcome in their movement. “Old news, move on.” It is not so, but could they have been overcome in the early years after the zonal imposition?

It would have taken a major effort to have done so, and it may not have even been possible. There was not even a paltry effort made to do so until the mid-Eighties. That the deception set into motion in 1978 has been totally overcome is patently untrue, and it is essential that you realize just how false that “ISKCON” thinking otherwise is.