KCD’s Monthly Podcast – January 2024

Podcast transcription:

Dupes Defend the Indefensible

by Kailäsa Candra däsa

HARIÙ OÀ NAMAÙ

The current manifestation of what only superficially appears to be the Hare Kåñëa movement is a version that exacerbates illusion over transcendental Reality. It covers Reality. This version is supposed to be a conduit to enlightenment, and externally it appears to be so. However, it it not; instead, it brings darkness. It is far darker than do realize the vast majority of people connected to it, formerly connected to it, or even mildly interested in it.

When founded in the Western world for the first time–in the mid-Sixties by a genuine Vaiñëava guru from India–it was originally meant to encourage individual freedom, culminating in liberation from the cycle of saàsära, birth and death. It no longer serves this purpose either on the material or spiritual planes. If you allow yourself to become entangled in it (or, worse yet, invultuated by its astral seeds), in due course, this manifestation produces strife in your life, especially if you have the intestinal fortitude to expose it.

Since the late Eighties, what only appears to be the Hare Krishna movement has been split into three major divisions, with the Mother Ship being the fabricated, so-called “ISKCON” confederation. Ten years apart, two splinter groups emerged out of that entity in the late Seventies and Eighties. We have analyzed all of these pseudo-spiritual manifestations in significant detail via written, audio, and video presentations over the course of the last four-plus decades; we have done so especially since the advent of our V. F. outreach on the INTERNET.

Those three groups, as most of you know by now, are “ISKCON,” Neo-Mutt, and Rittvik. None of them represent genuine Kåñëa consciousness. Real Kåñëa consciousness means perfect philosophy, perfect process, and complete honesty in everything, including history and narrative. Each of those three apa-sampradayas, in their own ways, manipulate the philosophy, represent an unauthorized process of spiritual life, and promote a dishonest narrative about what went down and why.

They separately pushed their false narratives not only after Prabhupäda, the Founder of the movement, departed physical manifestation but “ISKCON” did so even before he left. They are chock full of darkness, deception, intimidation, and malefic occult principalities. Their dupes promote them, and they have (particularly in “ISKCON”) spawned, since 1978, thousands of improperly initiated people to spread their nescience.

None of these facts can be realized by those who are enamored with superficial considerations. Those people, even if they are devotees or theistic, are not true transcendentalists. A real transcendentalist is never taken in by the superficiality of dress or articulate presentation by an “ISKCON” spokesman. How, in the first place, did that so-called pukka brähmin secure his post?

The same question applies to the nice-guy gurus of “ISKCON.” How did they come to secure not only that post but the easy lifestyle which automatically accompanies it? They did so by cooperating with the nescience underlying the cult. The same holds true for the sinister sannyäsés. Some of those are in “ISKCON,” but a higher percentage of them are in Neo-Mutt.

The sentimentalists and easily bewildered (or intimidated) fall for these specters, but a true theistic transcendentalist never does. You cannot remain viable (what to speak of becoming prominent) in any one of these major deviations if you do not buy into its philosophy, process, and narrative. It demands that acceptance, and it has many ways to discover whether or not a member deserves to remain in good standing. “ISKCON” has either directly (or somewhat indirectly) driven out any and all those who did not fully buy in. Be sure of that.

The proposal for never-ending and continuous reform—although it may not be exactly worded as such—is ludicrous. A point of no return is reached when a cult severely deviates. All three have done so, and their points of no return went down decades ago. Rittvik, being a fundamental heresy, its point of no return was non-different from its inception. From one perspective, the same thing could be said about Neo-Mutt, and we accept that conclusion.

In the case of “ISKCON,” the exact point of no return from the egregious deviation of the zonal äcärya imposition is subject to debate. Nevertheless, it came no later than the mid-Eighties. Some would argue that it came in the winter of 1979 when the vitiated G.B.C. crushed a justified defiance against the pompous worship and the lavish lifestyles of the pretender mahäbhägavats in a showdown at Raman Reti in Northern India. Some opine that the point of no return was earlier reached, in the summer of 1978, when the zonal scam was implemented in the West.

Whatever your opinion is as to when it transpired, everyone agrees that the point of no return was many decades ago. The reform argument deserves to be put in the dustbin of history. All three cults are far beyond any stage of meaningful reform returning them to viability. However, as already mentioned, neither Neo-Mutt nor Rittvik was actually a real Vaiñëavaa alternative from the gate.

“ISKCON” was competing with the real Kåñëa consciousness movement (which a God-realized Vaiñëava founded) even before he left the scene in November, 1977. Reform should have been implemented then, not after he left when, instead, “ISKCON” emerged in the glory of its domination on The Poison Tree.

The Poison Tree was discussed in last month’s presentation, so you can listen to it again—or for the first time—if you need to brush up on what it was (and what it became) over time. “ISKCON” has pushed an unauthorized process, and all of its institutional gurus have emerged with a tangible connection to the original eleven great pretenders of the zonal epoch. A cult cannot deviate to that extent and still maintain spiritual legitimacy, i.e., it cannot still be a conduit for vimukti in the spiritual world.

Vaiñëavism never authorized that outrageous parade of so-called uttama-adhikärés. They all claimed to be Prabhupäda’s successors, even going so far as to employ the simile of eleven pure heartbeats active for the spiritual benefit of all, instead of only one.

Indeed, he never even recognized a madhyam-adhikäré guru. You may need to brush up a bit on the philosophical process in order to understand how a madhyam-adhikäré—although he is not the Äcärya in the true sense—can still be a regular guru (or monitor guru) accepting limited disciples. Any genuine guru who receives that blessing from his spiritual master becomes integral to a genuine initiation process in spiritual life.

However, The Real Vaiñëava did not officially name any regular gurus, what to speak of the egregious hoax perpetrated by eleven rittviks parlaying that limited (and temporary) status into guru–and then blowing it up into monster proportions. They took opulent worship from anyone who was unfortunate enough to be in the temple room while each of them relished imitation adulation from atop high, opulent seats in front of open Deities.

This process was eventually jettisoned, but all the gurus who accepted those pranäm mantras and that unauthorized worship—make that, all who remained in the graces of the institution (read, loyalty to the vitiated G.B.C.)–were allowed to remain so-called initiating spiritual masters and keep their disciples. If you are one of the devotees who believed that reform was still viable when the zonal transformation was replaced in the mid-Eighties, then at least be honest enough to admit that the point of no return was reached no later than that time.

Actually, it was reached earlier.

Neo-Mutt is definitely and obviously connected to The Poison Tree of Gouòéya Mutt. Neo-Mutt’s chief deviation is in the form of its philosophical defiance of His Divine Grace A. C. Bhaktivedänta Swämi Prabhupäda. Neo-Mutt is an extension of Gouòéya Mutt. Prabhupäda targeted it even in his books, which will eventually be The Lawbooks of Mankind later in The Golden Age. He labeled it as asära or useless in an important purport, and indicated that it was The Poison Tree. Neo-Mutt is the same thing.

Both Gouòéya Mutt and its direct Neo-Mutt offsprings (most of whom are, technically speaking, originally initiates of Prabhupäda) push a major philosophical deviation in connection to the origination of jéva-tattva, a fundamental philosophical cornerstone of Vaiñëavism. This is an in-depth topic, covered previously in many of our written, audio, and video presentations.

Neo-Mutt deviates from True Philosophy in this way. Its apa-siddhänta is a major deviation rendering it just as useless as the Bengali cult from which it had sprung. Combined with that philosophical deviation, most of its powerful sannyäsés—many of whom are the equivalent of warlocks with daëòas—accepted a complete name change when they took on the facsimile of a sannyäsa initiation from Gouòéya Mutt.

They overlord all those susceptible to knuckling under their malefic influence. They are deviants who have thus rendered their original initiations null and void due to outrageous gurv-aparädha. They are the most prominent manifestations of The Poison Tree, more direct than those (usually or superficially) milder nyäsé versions in “ISKCON” or spawned directly from it.

The deviants of Neo-Mutt are, arguably, the heaviest, and there is no reform to be had there. There is no spiritual sequence to be had there. They were bogus from the gate, and their movement, The World Vaishnava Association (which had a different label at the time of its formation), is to be defied and condemned. They defied Prabhupäda and all that he stood for. As such, now we should pay them back in their own coin . . . in spades.

Rittvik is very different from Neo-Mutt. However, like that quasi-Gouòéya Mutt manifestation, Rittvik is also bogus from the gate. It is based upon the quicksand of a major procedural deviation, which it falsely attributes to Prabhupäda. Superficially, it is Vaiñëava-centered but in a very wrong way. Its centrifugal cults are not united except that they all believe that Prabhupäda wanted his movement to continue in the form of rittviks initiating newcomers into an alleged connection to the disciplic succession via a non-manifest spiritual master. This is a concoction, and it deserves to be belittled and exposed as such.

The leaders of Rittvik are propagating a big lie which defies the standard of all Vaiñëava disciplic successions throughout the ages. It defies all previous to not only this contemporary, Western culture, but previous to the whole of Kali-yuga, which began well over five thousand years ago.

It is tradition be damned in Rittvik. It has no solid evidence that Prabhupäda either ordered or wanted any such system of initiation. In point of fact, he did not. In point of fact, since he was the Äcärya in the true sense of the term, he could not have wanted such an innovation, and he could not have created it, either.

He had no such power to do that. Being a completely God-realized spiritual master on the highest level of Kåñëa-prema, he never would have done so. Pure devotees are empowered in many ways, and they are anything but ordinary men. They are not comparable to even madhyam-adhikäré devotees, although they act as if they are madhyams while they engage in spreading Kåñëa consciousness throughout the world.

Prabhupäda’s utilization of rittviks in order to perform the mechanics of the initiation ceremonies is automatically withdrawn when the Äcärya, formerly using that system, is no longer physically manifested. That has been the case in Prabhupäda’s movement for what is now approaching half a century.

Prabhupäda’s innovations were all minor; they were all time, space, and circumstantial. They were all temporary. Prabhupäda never defied the Vaiñëava tradition, known as çiñöäcara. If a madhyam-adhikäré guru, as a regular guru, were to do so, he would fall down immediately and his initiations would have no spiritual sequence. A mahäbhägavat at the highest level of pure consciousness would never be prone to concoct such an unauthorized system like what is being propagated today by the rascal rittviks.

How are the dupes of these cult deviations able to push their scams? How did they secure their posts? In order to keep a grip on those positions (and their prominence while using them), what do they emphasize when spouting such nonsense?

“ISKCON” pushes the institution and its power node, the vitiated G.B.C. Neo-Mutt pushes Gouòéya Mutt and Bhaktisiddhänta as prominent–with Prabhupäda being far less important in the so-called greater scheme of things. Rittvik pushes the poisoning of Prabhupäda under the banner of Iesus Kristos and the rubric of “no change,” a principle which that cult warps badly.

Then, we come to the fringe on the outskirts of these three apa-sampradäyas: What do their unorthodox fringies want? What will keep them loyal? The fringies are the customers, and the bogus gurus are their pushers, suppliers, and salesmen (and yes, the rittvik-äcäryas are also bogus gurus). How can the bogus gurus in each camp keep cheating their fringies? What can they promise them? How do the fringies want to be cheated?

The answer may be blowing in the wind, but by now we know one of their chief demands: Varnäçram. They want a varnäçram arrangement from their cults. They do not want the movement to be like it was when things were bona fide back in the day. They want something new! They want varnäçram, so that they do not have to be under any pressure to become brähmins.

Of course, all such deviant cults cannot offer any real brähmins or sannyäsés to the devotees on the fringe, because perversions of Vaiñëavism never produce advanced transcendentalists. However, they do throw perverted reflections into the general mix. Have any of the three deviant offshoots been able to create a thriving varnäçram community so far? The Moundsville cult broke down badly. The Mississippi gambit also failed.

However, the issue is not whether any kind of varnäçram formulation can actually form and thrive. The real issue is whether that is what can produce advanced Kåñëa consciousness. If sädhana-bhakti is not the foundation, can varnäçram in and of itself produce genuine gurus? Can it produce vimukti or real liberation for its participants? If not, why demand it?

It is not very important. This was verified by Lord Caitanya in his discussions with Rämänanda Räya on the banks of the Godävaré. What is the means to the perfection of life? Lord Caitanya asked Rämänanda Räya to offer some proposals. One of the first that he proposed was varnäçram:

Çré Caitanya Mahäprabhu ordered Rämänanda Räya, “Recite a verse from the scripture concerning the goal of life.” Rämänanda replied, “If one executes varnäçrama, he awakens his original pure consciousness.” To which the Lord replied: “That is external. Tell Me of some other means.”

Lord Caitanya rejected the varnäçram proposal. Then, Ramananda made some other suggestions: Offering the results of your activities, renunciation of your station in life, and jïäna-bhakti yoga. All were rejected. Then, the king proposed pure devotional service in Madhya, 8.68. The Lord accepted this one. In the purport to that verse, Prabhupäda makes the following commentary:

“Devotional activities, however, sometimes appear to be impure in the neophyte stage, but in the mature stage they are completely pure, or free from material activity. Therefore Rämänanda Räya replied after hearing the last statement of Çré Caitanya Mahäprabhu: prema-bhakti—sarva-sädhya-sära. Çré Caitanya Mahäprabhu actually accepted this verse (jïäne prayäsam) as the basic principle of perfection. One has to practice this principle in order to make further progress. When further progress is actually made, one comes to the platform of ecstatic loving service to the Lord. This first stage is technically called sädhana-bhakti, or devotional service in practice.”

In other words, varnäçram is way down the line. It is not actually the means to perfection. It can be preliminary helpful, but not more than that. Prabhupäda did not bring it to the West: He brought sädhana-bhakti, and that can produce a regular guru.

It can uplift a kaniñöha to the platform of madhyam. Prabhupäda’s movement is meant to create brähmins, which, in due course, also entails creating gurus. In creating gurus, that also certainly means his disciples becoming initiating gurus as dékñä-gurus. “He becomes disciple of my disciple, that’s it.”

TATTVAMASI

Before we talk about forming a forest, we should first focus upon growing some healthy trees. For the sake of this analogy, a healthy tree means a real devotee, a learned theistic transcendentalist, one who is situated in the mode of goodness. I am not talking about the superficiality of dress or outward presentation here. Instead, what is referenced is his inner position, where he is at on the astral and the causal planes.

Another way of saying the same thing is that, before talking about implementing daivé-varnäçram, let us converse about the urgent necessity of growing some genuine Vaiñëava brähmins who are in the mode of goodness within–however they choose to present themselves outwardly.

Opponents will present a counter argument to this by quoting Prabhupäda: “Suppose you are in this Kåñëa conscious Society. Now, you cannot expect that all the members of the Society will be first-class men. How can we expect? We are collecting members of the Society from all classes of men.” Platform Lecture, 1-3-67

There may be a man in goodness, a man in passion, and a man in ignorance. The brähmins are tolerant and forgiving, but they are also intent on demanding perfection in themselves. They demand that a guru actually be a spiritual master. The Äcärya in the true sense of the term will never recognize someone as a guru, including a regular guru on the madhyam platform, UNLESS THAT MAN ACTUALLY IS A GURU!

And, if he is a guru, he is a qualified brähmin. He is fixed up. He is fixed in the mode of goodness. By the way, this status is above—from one perspective, quite a bit above–someone merely being in the mode of goodness. That is called sattva. A devotee who reaches sthita-sattvam is beyond that: He is a fixed-up, regular guru.

“Just like the same example: Suppose you are on the ship. You do not find just all men to your choice. There may be different kinds of men. But what is that to you? You have to cross the Atlantic Ocean, patiently cross. Just sit down tightly on the ship and take advantage of the opportunity. That is your business.” Platform Lecture, 1-3-67, very early in his movement.

The captain of the ship is the Äcärya in the true sense of the term. The regular gurus assist him. The passengers are all of the neophytes and mixed devotees on board, including those initiated by the Captain of the ship, as well as those initiated by regular gurus. The ship must reach vimukti. Everyone is important in making sure that the ship reaches its destination.

Is the ship referred to here the institution? The three deviant splinter groups–“ISKCON” being the initial splinter group when it murdered the real movement in 1978–those deviations keep the ship and their disciples and passengers rudderless, sailing in circles. The quote does not refer to the institution.

Prabhupäda’s analogy amounts to a general statement. If such a statement is transferred to the institutional argument, deviated leaders utilize it to provoke milquetoast. They will claim that we should overlook all of the flaws (even in their gurus!) and stay connected to the Mother Ship or the Mother Church. This is how they create an institutional value, justifying it by such a general statement from Çréla Prabhupäda. Are we actually meant to view it through the lens of such syrupy sentimentality?

First of all, if you accept that view, it’s a slippery slope. When does it ever stop? It never stops, and it will get worse and worse. As soon as you justify everything on the basis that, “Well, you’re going to have bad men, and bad things will happen, but we have to just go on”–and then marry that with the value in the institution– some kind of new shock enters the system. It creates a devolutionary octave, one that will always slip downwards.

It will eventually degenerate into fanaticism, because this justification is based on, “Well, we just have to tolerate.” Oh yeah, he engaged in something abominable, but, “We just have to tolerate.” They will even go so far as to rationalize and apply this attitude in relation to their institutional gurus . . . actually, that should not be put into the future tense, because it already is what is happening in “ISKCON.”

It will get to the level that meat-eating will be rationalized as justified. There is historical precedent for why it will reach that level . . . and worse! And the reason it will reach that level is that in the New York City Temple, while Prabhupäda was still here, chicken was put on the altar. Cooked chicken was offered to the Deities in New York in the mid-Seventies.

This became known in due course of time. It is in the record. If that could happen while Prabhupäda was here, then just look at all the deviation that has happened since Prabhupäda left! The B.B.T. doesn’t even exist anymore; it was years ago bifurcated into two other entities, and then it was deep-sixed into oblivion.

The ISKCON movement was severely polluted, destined for destruction, when it was divided into eleven zones of worship for men who were all sahajiyä pretenders. Most of you are aware of the serious deviations that took place–for all practical purposes, almost immediately after Prabhupäda left. As soon as you say, “Well, the real value is the institution, but the members, they’re going to do this, they’re going to do that” then, where’s the check to that?

Nothing will effectively check deviations from metastasizing. “ISKCON” acolytes will keep rationalizing it, “Yes, but you can’t expect really good men in Kali-yuga.” This is the Kali-yuga brähmins argument. So, where will “ISKCON” fanatics place the value? They’ll place the value, some of them will place the value, in the vitiated G.B.C., but the G.B.C. gave its imprimatur to the zonal äcärya concoction and so much more!

All eleven of those men were members of it, and they constituted just short of 50% of the total membership. You may say, “They were short of half; their proposal should have been overcome.” However, in influence, it was 80% to 20%. Those eleven men were far more powerful than all of the others combined.

I’m not even sure everybody showed up for that G.B.C. meeting in 1978. However, it doesn’t matter: The G.B.C. gave its imprimatur. In effect, those eleven men were ruling the Commission, especially after the creation of the Acharya Board. How can we put the value in the G.B.C.? Is it the real value of Prabhupäda’s movement?

It is a negative value. Phalena-paricéyate: Judge by the results. Two points concerning the institution (the glove) and the vitiated G.B.C. (the hand within the glove): Prabhupäda’s movement was expanding very nicely until mid-1970. There was no G.B.C. And point number two: In April of 1972, Prabhupäda suspended the G.B.C. and transferred all the power back to the temple presidents, which was the original paradigm.

As such, we’ve had two moments in history where the G.B.C. was not existing as the power node. Did the movement crumble? No, it did very well during both of those times. I joined in mid-February, 1972, and, by April of that year, I was in Chicago. I had no idea that any of this was going on. Actually, I might have been in St. Louis by that time—either Chicago or St. Louis, one of the two.

I had no idea about the coup attempt, and everything was going on nicely for everybody, whatever center any one of us were in. It’s not like, “Oh, our governing body commissioner this and that.” No, nobody knew about it, that the movement was going on without G.B.C. oversight, advice, or interference.

I speak truth to power. That is, at least in part, because I took the real training while I served according to my orders. I was taking the training and reading the books, as well. It is my proclivity from before I joined the movement. I am hated by many in all of those groups for speaking truth to power today, but I shall continue to do so, because it is my duty to do so.

The vitiated G.B.C. is not where the value lies. Then, what’s the next value to consider? Well, perhaps you opine ISKCON: Let’s put the value in the institution, in ISKCON. What version of it still exists? As such, you put the value in the institution, but what has happened to the institution since Prabhupäda left? As far as that goes, what was happening to it while he was still here?

It got invultuated with the plainclothes pick, which allowed all kinds of contamination to enter–including feminism, eventually culminating in F.D.G. The institution is never guaranteed, and that’s why Prabhupäda created the B.B.T. separate, hoping that if his institution cratered, then at least the B.B.T. would survive.

It turned out that the B.B.T. didn’t survive, and the institution didn’t survive, either. We don’t have a B.B.T. anymore. Haven’t had it for many years, for decades. Only the B.B.T. was referred to in all of Prabhupäda’s letters citing it. However, it’s now deader than a door nail. It has been replaced by bifurcating it into the B.B.T.(i) and Kåñëa Books, and then deep-sixing the original creation.

And ISKCON? It’s now the fabricated so-called “ISKCON” confederation, but not everybody has the intelligence to see that. The key issue boils down to value. Where do you put the value? There is a correct answer to this essential question.

The real value is the self-realized devotee and those who follow him. All the rest of the suggestions have, at best, secondary value, and they are meant for aiding and assisting the genuine devotee. Everything is meant for the progressive devotee engaged in tévrena-bhakti-yogena, intense devotional service under regulation, to become siddha. Siddha means to become perfect, to become uttama-adhikäré. And when he becomes uttama-adhikäré, he will develop mystic powers, and he will not misuse them.

He will be a pure devotee, and he will have transcended the mahat-tattva. He will be jévan-mukta. He will be special. At that point, he is the perfect representation of Kåñëa consciousness. That’s where the value is, and that’s what pleases the Supreme Lord. Not institutions, not governing bodies, not numbers, not money, not books distributed, not varnäçram. It’s the siddha.

Prabhupäda was saying that everybody coming to him is not in the mode of goodness, but everybody coming to his movement was meant to be uplifted into the mode of goodness. Everybody coming to it was meant to become a brähmin. His movement was meant to produce brähmins:

tadä rajas-tamo-bhäväù käma-lobhädayaç ca ye
ceta etair anäviddhaà sthitaà sattve prasédati

At that time, when you become a qualified brähmin, the lower modes no longer pierce your heart. When they no longer pierce your heart, sthitam-sattvam—you’re situated in goodness, strongly situated in goodness, free from the lower modes. Prasédati: And you are very happy, contented, and satisfied.

The movement was meant to create brähmins and then qualified brähmins. That is because anybody can be uplifted to this stage under the guru’s direction after being properly initiated. With genuine guidance, one can be turned into a brähmin.

“I’m creating varnashram”? No. He never said like that. He did not come here for that purpose. That was a later thing that was talked about a bit, but nothing tangible came of it. However, how are you going to get varnäçram unless you first have brähmins?

Qualified brähmins mean fixed up, sthita-sattva, but it is not uttama-adhikäré. It does not mean siddha, but it is a stage, a preliminary stage of liberation. At that stage, the qualified brähmin, then you can talk about varnäçram.

Why? Because the man in the lower modes who is adamant to remain there, he’s going to remain çüdra, and he will serve the vaiçyas and other higher classes. “Oh, this man’s very acquisitive here; he’s got sales abilities, banking abilities and agricultural abilities, and he wants to stay like that, and he’s very attached to his wife and children.” Alright, he will be vaiçya.

“Oh, this man, he’s aggressive, and he likes to protect the devotees. He’s a strong man, and he’s very good at martial arts. He is attached to this lifestyle and mentality. Well, he will be a kñatriya, because he’s attached to that status.” You’ve got the brähmins and the kñatriyas, the vaiçyas, and the çüdras, and they all understand that the whole purpose of the varëäçram is to follow and serve the direction of the brähmins, particularly realized brähmins.

Real brähmins are never attached to hate or dishonesty. They are lovers of Absolute Truth and are the emblems of truth and honesty, even when it is unpalatable . . . like what you are receiving here. If you have enough of them, then maybe, out of the many brähmins, you get a qualified brähmin. Then, out of those qualified brähmins, maybe you get a räga-bhakta and then a siddha. And when you get a siddha, then the goal of the movement has been accomplished. The value is in the siddha; preliminarily, the value is in the realized brähmin. Prabhupäda came here to create brähmins.

This fact of his purpose has been lost.

If you analyze Prabhupäda’s statements, you’ll see he’s never saying that he’s going to plug imperfect persons who came to him into varnäçram. Instead, he’s going to convert them into brähmins. Just like you have sailors. Some of those sailors, they’re of lower quality. However, that doesn’t mean that, if they are given opportunity, one day some of them will work their way up. The non-coms can reach the higher ranks. One day any determined sailor can become an admiral. It’s possible, since admirals have come from the lower ranks throughout the history of the American republic.

In the beginning, they are not born admirals. Nobody in America or in the Western world is brahma-varëa with brähminical qualities. The brähminical qualities are developed by sädhana, and that’s what the movement was meant for: To create a sädhana environment of vidhi-sädhana bhakti.

In such an environment, the lower qualities would be burnt away through the process of uplifting a determined man through the stages of neophyte until he reaches qualified brähmin. It is a preliminary to developing to rägänugä. As a räga-bhakta, you’re spontaneous: yasya deve para bhaktir yathä deve tathä gurau. Then comes siddha, the Äcärya in the true sense of the term.

The colossal hoax known as the fabricated, so-called “ISKCON” confederation is a pseudo-spiritual scam. It does not produce genuine brähmins, because an institution that is chock full of dishonesty cannot produce honest men. That is not possible.

It instead produces institutional gurus, and it did so even during the period of the wild-card ascendancy in the late Seventies and the early Eighties. The high profile, mega-narcissist gurus were all institutional gurus, because they depended upon the imprimatur of the vitiated G.B.C. in order to remain viable.

That imposition was shot through with dishonesty, and all the dupes who are still rationalizing it and making excuses for it are defending the indefensible. All those who push the illusory idea that Prabhupäda came here to create a new and improved varnäçram system in the West are also dishonest. It’s some kind of joke. They do not know the real narrative of his movement and what went down and why.

The ISKCON movement was converted into “ISKCON” and is now a broken arrow. It is chock full of dishonesty. The interplay of the narratives pushed by the three major deviations is comical, but we cannot focus on that. All three of those deviations are full of leaders who are haters. The powerful men leading the three groups are far too dangerous to dismiss as ridiculous, although, from the standpoint of a siddha, they are all certainly very ludicrous.

Forget varnäçrama. Forget focusing on some imaginary forest until you finally have some healthy trees to begin constituting it. Real brähmins are the crying need of the day. You will not get any of them from the “ISKCON” cult. ISKCON? IT’S GONE! As George Orwell so aptly put it: “The further a society drifts from truth, the more it will hate those who speak it.”

SAD EVA SAUMYA