Krishna Consciousness Undermines Ecclesiology

(The Illusion of Institutional Initiation)

Pressure From Above and Below

Part Three of a Ten-Part Series

by Kailäsa Candra däsa

“ . . . in all spheres of devotional service, freedom is the main pivot. Without freedom, there is no execution of devotional service. The freedom surrendered to the Lord does not mean that the devotee becomes dependent in every respect. 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

“. . . jail life is inauspicious, and free life is auspicious, but it depends on the choice whether we prefer free life or jail life. . . It is the choice of the person who is relatively concerned with either jail or freedom.”
Letter to Upendra, 7-5-69

Whom the gods would destroy, they first make mad.”
Prometheus, “The Masque of Pandora”

If you have freed yourself from the madness of “ISKCON”, what is revealed in this article will not be difficult to assimilate. However, if you are still a psychic slave to that institutional delusion, even the determination to finish reading this article will be difficult to find and actuate. The influence of the fabricated, so-called “ISKCON” confederation should, from a superficial viewpoint, be quite easy to transcend. However, such is not the case for those who have had their subtle bodies changed by the cult, by the “ISKCON” béja, and by the wrong and misplaced belief that the governing body is non-different from the Founder-Äcärya. Similarly, it is mistaken knowledge that a person coming to the sampradäya or guru-paramparä of Kåñëa consciousness is connected to that disciplic succession via institutional initiation.

All emphases added for your edification and realization

One of the powerful weapons used by the cult’s leaders–by both those past and present (in other words, also by previous leaders who are now “reformers” on the outside)—is the argument from Prabhupäda’s mood. The fallacies underpinning that deception will be discussed in Part Three. As has been pointed out hereinbefore, these kinds of arguments can more accurately be called devastators. They are very potent. When you come to believe that the Founder’s chief (or even only!) mood was something it was not, you are soon caught in the equivalent of astral quicksand.

Surrounded by astral larva that accompanies such a devastating misconception, a complex (employing that descriptive Jungian term) is created within you. As such, whenever genuine truth is passed down to you—and facts can be stubborn things—the devastator within, combined with tendentious cult propaganda, takes over and covers you. The result is that you cannot take advantage of all that logically would otherwise follow.

One effective way to escape this terrible trap is to stop honoring sahajiyäs who pretend to be advanced devotees, to be all-knowing commissioners, or to be diksa-gurus. This can be done once you see these frauds for just what they are, and that vision can be achieved once you are able to attain an accurate perspective concerning their motives and lack of ethics.

A big “ISKCON” sannyäsé may approach you in a belligerent mood and appear to be quite intimidating, but he is dependent upon things besides that vibe. You must know, beyond doubt, that ultimately the whole corporatist caprice is cent-per-cent dependent upon intimidation, its argument of final recourse. However, knowing that alone is not enough, i.e., you must also specifically know how such institutional intimidation works from both within (if you are one of the unfortunates) as well as from outside of yourself.

Repetition, repression, and rationalization are everywhere to be found in “ISKCON.” Seeing the trees (which individually represent deluding and covering powers) can be helpful, and we do not at all discourage that. More helpful, however, is a personal desire within to experience a Kåñëa conscious lifestyle of true freedom. This desire harmonizes well with being able to see the “ISKCON” forest for just what it is. That is emphasized here in this multi-part series, and—if you are able to accept and take advantage of it–as a side-benefit, you will clearly be able to see the big, big “ISKCON” personalities for just what they are—and that picture ain’t pretty.

The Illusion of Institutional Initiation

“As bell metal, when mixed with mercury, is transformed to gold, a person, even though not golden pure, can be transformed into a brähmaëa, or dvija, simply by the initiation process.” (Hari-bhakti-viläsa 2.12) Thus, if one is initiated by a proper person, he can be accepted as twice-born immediately.”
Çrémad-Bhägavatam, 4.31.10, purport

“If we have no determination, we should not take up this life. . . If you are not determined, what is the use of false initiation?”
Garden Conversation, 6-23-76 in West Virginia

Morpheus: The matrix is everywhere, it is all around us. . . It is the world that has been pulled over your eyes to blind you from the truth.
Neo: What truth?
Morpheus: That you are a slave, Neo. Like everyone else, you were born into bondage, born into a prison that you cannot smell or taste or touch: A prison for your mind.
The Matrix

Centered on a nuclear exchange between America and the Soviet Union, there was a scene from the dystopian thriller, The Day After, in which one of the survivors comes out from his underground, protected shelter. He does so in order to save another American, a bewildered and lost man roaming the vicinity. He does so by finally convincing him (with a bit of forceful persuasion) that he is being gradually killed, at every moment, by the unseen presence of high radiation. You can’t see it, you can’t feel it, you can’t taste it, but you know it’s there, and you know what it’s doing to you and what it’s going to do to you in the end. This was the argument.

The same argument applies to the “ISKCON” béja, which encompasses a particular form of influence on many of the devotees in that institution: Pressure from above. It cannot be proven to even exist. It can thus be readily denied, but it is usually ignored. Nevertheless, almost imperceptibly, it is there—especially if it has been able to penetrate the subtle body of the unfortunate chela caught in the throes of the cult.

The béja can be considered pressure from above primarily due to its subtlety. We are now deeply devolved into, and implicated in, matter. Our physical bodies are comprised of gross matter, and our astral body is comprised of a more subtle form of matter. The “ISKCON” béja can enter either the mano-maya koça or the vijïäna-maya koça (which is more subtle). Once it penetrates, it is most difficult to exorcise. One of the reasons that it remains unknown or denied is the naivete of its malleable and unsuspecting victim.

Absorbed in their own finitudinal ideas, the Institute of Soul-Killing CON-men ignores this difficult topic, but, if there was some kind of mass clamor to have it discussed (which the “ISKCON” béja works to prevent), the leaders of the institution would simply dismiss the issue as nothing more than offensive, useless, and counter-productive mental speculation. Maunam samété lakñaëam: “Silence is a characteristic of acceptance.” The “ISKCON” béja does not like light; it does not wish to be talked about or known, what to speak of being understood. There is a loose but pervasive conspiracy amongst all the hardcore members of “ISKCON” at every level—virtually all of whom have the béja—not to even consider or approach any of this.

The “ISKCON” matrix is dependent upon the “ISKCON” béja in order for it to create effective paradigms in which to spread its influence. Prabhupäda’s line was and remains a proselytizing operation (even in its perverted reflections), and the béja must remain powerful for preaching to work, i.e., to attract members and to hold those people. The béja is the cult’s modus operandi to exert pressure from above in the form of a strong grip on all those who have been contaminated by it, primarily due to close contact with carriers, all of whom obviously are also under its whammy.

It is a mistake to believe that a formal initiation ceremony is required in order to have the béja passed into a new member. A process intrinsic to the “ISKCON” blinder renders all those so contaminated on lower rungs little more than psychic slaves. Due to bhakti’s emphasis on service and surrender (whether a bona fide line or an imitation line or a wrong school), once a cult member makes the emotional and conscious decision to dedicate his or her life to the mentality and mood of “ISKCON,” the béja enters that individual. It does not require being passed into another human being by an “ISKCON” president, guru, commissioner, or even a lower rung leader. It can be passed from anyone (who has it) to anyone who willfully wants to accept it.

It is highly infectious and can enter the mano-maya kosa or the vijïänamaya-koça. Exorcising it is a difficult process; you first must want to get free from it. How can you get free from something if you do not first recognize it and secure some understanding of it? That knowledge is, to some extent, being provided here, and you are encouraged to ponder this difficult topic.

Real initiation is secured from a guru by his disciple, and, in the Vaiñëava line, that is the transmission of the bhakti-latä-béja. An institution (that one or both of them may belong to) has nothing to do with the essence of this process. In some cases, an institution provides structure for facilitation of the formal ceremony, but that is not the core of spiritual initiation. The idea of being initiated into an institution is a wrong-headed misconception prominent throughout the world, particularly in the West (and particularly in the confines of various organized religions). It is not the Vedic way. It is not the Vaiñëava way. Nevertheless, something does go down for those who partake in that misconception, and it is false initiation.

Those who willfully remain blind to the real conception of initiation generally accept many rationalizations about the so-called importance of the institution in the matter of initiation, but all of those are concoctions bestowed upon humanity by the blessings of Kali-yuga. The truth is that the desire to become free from bondage to material entanglement, encasement, material desire, etc. requires the aspiring transcendentalist to seek out a learned, advanced, bona fide spiritual master in human form and accept genuine initiation from him, not from a corporate form offering an institutional guru.

The institutional guru is not the proper person to surrender to, and he cannot give you the spiritual and devotional béja. He may give you his own particular béja (different from, but compatible with, the “ISKCON” béja), or he may transmit to you, at the time of the fire sacrifice, the “ISKCON” béja. You may even get both from him, but you can pick up the “ISKCON” béja, as already mentioned, previous to throwing that rice and those bananas into the fire, while the Cheshire cat smiles approvingly upon the whole show.

When you enter into the precincts of the “ISKCON” confederation, its béja is everywhere, all around you, beckoning you to enter its web. It will empower you to become infatuated by and entangled in the institution. Accepting it is a bad decision–at least, negative spiritually—as too much close contact with that apa-sampradäya is never wanted. Nevertheless, in this dreadful age, foolish human beings make such bad decisions on a daily basis.

Indeed, once you have run the gauntlet of what “ISKCON” has to offer (and wasted many valuable years in the process), you may come to the conclusion that you have never actually been initiated in the true sense of the term. That would be the right conclusion, and you may then proceed to make efforts to have your institutional guru nullify the initiation he gave you. Even if he is amenable and you are successful in getting that particular béja removed from your state of being, you may still be infected by the “ISKCON” béja, exerting its pressure on you from the subtle to the gross.

In such a case, you may not be able to recognize that your exorcism was partial. There are symptoms as to whether or not you are infected with the “ISKCON” béja, but there are too many of them to comprehensively cover in such a short section here. However, if you constantly think about “ISKCON,” if the data brought to your subtle self from your senses enters into an “ISKCON”complex that has been created within you, that is a sure sign that you have the “ISKCON” béja. We shall cover this topic (concerning the symptoms of the “ISKCON” béja) in more detail in a later installment.

It is not enough to simply break away from an obviously fallen spiritual master. He was already fallen while imitating guru previous to his gross falldown being exposed for everyone to see. You require more determination. You require a deep and an abiding inspiration to seek out, contact, recognize, and surrender to another human being who has become a genuine guru. When you have no desire whatsoever to take up this search, that is also an indication or symptom that you have the “ISKCON” béja.

You must not, however, seek out and surrender to an institution, because the illusion of institutional initiation is that it is bona fide, that it will lead to eternal, blissful rasa in the spiritual world. Institutional initiation does not lead there. Instead, it moves your state of being in another direction. When you are completely free from the “ISKCON” béja, any association with the institutional delusion transmitting it is felt instantly to be more than a bit disgusting.

Tinker, Tailor, Motive, Mood

“When we are sincerely in service mood, this is manifest. It is already there. By mäyä’s veil it is now covered, but, when we become prone to give service to Kåñëa, it becomes revealed. It is already there.”
Room Conversation, 10-21-77 in Våndävana

He wants to serve Kåñëa, that’s all. No demand, and he serves Kåñëa without any motive, ahaituky apratihatä. That is bhakta.”
Room Conversation, 7-13-75, in Philadelphia

“PANEM today, PANEM tomorrow, PANEM forever!”
Katniss Everdeen, The Hunger Games

The argument from “Prabhupäda’s mood” is a potent ploy that various “ISKCON” leaders (read, insiders) and “ISKCON” reformers (read, “the loyal opposition”) resort to, especially when pinned down. Their being pinned down by anyone is a rare event for any of them, of course, but the very worst in them is brought out at that time, as it should be. Your author has had direct experience of this reactionary syndrome, and, for those of you who have yet to feel the sting of “ISKCON” leaders and reformers using the argument from mood, understanding it now will prepare you for what is up ahead in the distance. “ISKCON” is not what it appears to be. As such, the egregor will always use any argument it can in order to deflect a real transcendentalist’s intelligence from understanding it as it is.

The Hare Kåñëa movement of Kåñëa consciousness was, from a sociological and lifestyle standpoint, an extremely conservative movement during its formative and powerful years in the late Sixties and early Seventies. It was then also known as ISKCON (without the quotation marks on each side of the acronym). It also, during that brief period, stuck strongly to the çästric conclusions and traditions of the Vaiñëava guru-paramparä.

Everyone at that time knew what Prabhupäda’s predominant and topmost mood was. Everyone shared it, and the movement as a whole carried it prominently. It was service. Constant efforts were made to carry out services, and sevä and yajïa, although technically different, were integrally connected at all times in a bona fide service paradigm meant to please the spiritual master, and, through him, the Supreme Personality and His Divine Consort.

There was no spirit of compromise back in the day. Some deception was allowed in dealing with the vikarmés, but it was not stressed. Prabhupäda’s secondary moods could oscillate between transcendental anger and love (the thunderbolt or the rose), but he was always satisfied, pleased, and/or impressed by bona fide devotional service prosecuted according to his wishes and orders. The service mood was his chief mood.

Then, slowly but surely, something else crept in. His mood was believed to have changed, although the new mentality was never explained like that. Of course, this imposed perception of his mood was turned into a kind of warped reality by many of his leaders, who had (and still have) glaring, vested motives in the change. Gradually, imperceptibly, covertly, and insidiously, his mood was supposed to be centered around how very much he loved his leading secretaries —and he hardly knew any other disciples that had been initiated by him over the years. In other words, his mood was supposed to be that all service had no legitimacy or connection to him unless it pleased his leaders.

Official charisma began to replace personal charisma, i.e., service could only please his leaders if it furthered glorification of the institution, which was claimed to be non-different from him (has it played out like that?). The institutional rah-rah emerged, greatly facilitating and increasing the power and enjoyment of the leaders of the movement. “ISKCON, with all thy faults, I love thee!” That slogan exemplified the new mood, and everyone was supposed to feel the mood of love for “ISKCON”–now, then, and in the future—along with a mood of deep appreciation relative to the dear leaders.

Thus, those who were infected by this chaff were also led to believe that they could only know Prabhupäda’s mood through what was shared with them by their direct leader, be he a temple president, a sannyäsé, or a governing commissioner. Only someone who was “actually dear” to Çréla Prabhupäda could understand Prabhupäda’s mood and relay it to the plebes. Yet, that leader would rarely do so, because the serfs were not be concerned about it, i.e., it had nothing to do with them. They should simply concern themselves with the mood of the leader who was allegedly connecting them to Prabhupäda, with how the special men and women were at the center of Prabhupäda’s mood—his great and ever-tolerating love for them!

Now, it does not take a brain surgeon or a rocket scientist to figure out the motive that underlies this kind of institutional perception. Nevertheless, because the movement was based upon an authority chain fixed in service and surrender, only a handful of devotees were able to evade, resist, and eventually escape the imposition of this misconception. It goes without saying that the argument from mood is imposed, at bare minimum, by intimidation in combination with injecting doubt into those who question it.

Thus, as the mid-Seventies arrived—when all kinds of deviations were broiling in the cauldron of what would eventually degrade into “ISKCON”–the movement was converted into something that it was never meant to become. It has become just that, and the argument from mood endures. This argument hinges upon “the best men” being Prabhupäda’s chosen disciples. Accordingly, the movement was said to be “in good hands” at the end, just before he departed manifestation. Well, the good hands people have now proven to us, beyond a shadow of a doubt, just what kind of best men they turned out to be, and the Hare Kåñëa movement has suffered greatly as a result.

The original Governing Body Commission required a partial turnover every three years via votes taken by all the temple presidents. Such a vote never transpired, even though it was mandated for the summer of 1973. It did not transpire in 1976 either, but the infamous 1975 G.B.C. Mäyäpur meeting took place between the second three-year interim, so the vote for that year could be considered questionable. However, it was enjoined for 1973.

Yet, it didn’t happen. Why? Did any of his best men on the G.B.C. come to him to request Prabhupada to either delay the vote or rescind it or change the G.B.C. charter? No. They all simply interpreted his mood to be that he did not actually want the vote, that he wanted all of his dear leaders to remain in their posts. This was nothing but a motivated projection, because it was those men who did not want the vote! Although the charter of the G.B.C. enjoined that the presidents exert fiduciary responsibility to vote for new members on the governing board, the vote never transpired. Most of those temple presidents were never informed of this duty, and, in all likelihood, none of them (except for G.B.C. men who were also temple presidents) had even known about, seen, or read the Direction of Management, the G.B.C. charter.

The rationalization given by both insiders and the reformers is that holding the vote would have engulfed the movement in politics, but campus politics had already entered the movement big-time previous to the summer of 1973. How could following what was mandated in a formative charter for governing the ISKCON movement—dictated by, signed, and fully approved by His Divine Grace Çréla Prabhupäda—have produced a negative result? What was in that charter (which can still be consulted, as a copy online is readily accessible) was non-different from his order. It was a service he wanted carried out. It embodied his mood, i.e., he wanted turnover of commissars.

Instead, the exact opposite was done (by something not being done), and we can now judge by the results. The Direction of Management was converted into an archaic relic, fit only for display in a museum. In the process, His Divine Grace also had to be converted into a figurehead, and that was accomplished no later than 1976. His mood had to be converted, also. The good hands people made sure of that, but what has that conversion brought us?

You should reject the misplaced sentiment that Prabhupäda’s chief mood was his so-called never-ending love for, and appreciation of, his institution and his institution’s leaders. The motive underlying that misconception is cent-per-cent anchored in ahaìkära. His mood never changed while he was manifest, and it has not changed now: He is pleased by service. Devotional service, either in this world or in the spiritual world, is the be-all and end-all of all existence, everywhere. If you have the service attitude, your mood matches the mood of Çréla Prabhupäda. Your service mood pleases him.

Impelled by guilt or intimidation or bewilderment—or any combination of these malefic energies–you will buy into the “Prabhupäda’s mood” argument that virtually all of today’s “ISKCON” leaders harbor within themselves and push whenever required to do so. They believe themselves to be special, when, in point of fact, they are anything but. The current “ISKCON” movement has degenerated into a crypto-liberal sociological process permeated by an anarchic form of tyranny, a tyranny of thought. It is no longer conservative except in outward garb, and it no longer hews to the Vaiñëava strictures. It is a group concoction, an imposition. It relies upon the motives of its leaders, who force all members to accept a delusion relative to Srila Prabhupada’s mood.

That delusion is a false feeling about His Divine Grace Çréla Prabhupäda. Once you come out of their shimmering light, you will readily see through that argument, that mood imposition. Be assured that they do not really know Çréla Prabhupäda nor are they particularly special to him, especially considering all the hell that they have conjured up after his disappearance (and even before it). They do not know his mood, and you should not allow them to intimidate you when they attempt to create doubts using that argument. Simply take a look at all of the unauthorized changes these men and women, both outside “ISKCON” and in it, have foisted upon us for the past four decades. That alone should shatter any misplaced faith you may have in them and their so-called special status relative to Prabhupäda’s mood.

The Long CON Threatens the World

“. . . äpavargyasya: To make it nullified. No more hard labor, no more frustration, no more fearfulness, no more death.“
Platform Lecture, Çrémad-Bhägavatam, 1.2.9, 9-7-72

“Perhaps you have heard that I have recovered (something) out of that 6,000 dollars which had undergone in the belly of Sir Con Fraud. I have realized about 4,700 dollars—the pleaders have taken about 1200 dollars, including Mr. Hill’s lawyer, our lawyer Herzog, and I have paid also something to Goldsmith.”
Letter to Kértanänanda, 5-5-67

To doubt me is to doubt Him.”
Bishop of Aquila, Ladyhawke

The greatest power in the universe is love. It is, at the highest octave, love of Godhead, specifically personal love of the Supreme Personality of Godhead. Next in order of power is something different—far more pervasive, especially on this planet at this time. That is the power of fear, and it comes in a variety of forms. Anxiety is a mild form of fear, and terror is a major form. Fearfulness must be overcome in order to achieve Kåñëa consciousness, and Kåñëa consciousness overpowers fear.

Fear thrives on deception, and, although the vast majority of people in the world, including people in wealthy and powerful positions (sometimes called “the powers that be”) do not realize it, the fabricated, so-called “ISKCON” multi-national is working a potentially effective long CON, based upon institutional intimidation combined with deception. This confederation’s leaders are expert at perpetuating that particular fraud, and, before their efforts can be thwarted, they must first be understood.

The “ISKCON” scheme relies upon pressure from above and below, but generic recognition of this fact does not alone suffice, i.e., you must specifically understand what the mechanisms are and how they work. From above, you have the “ISKCON” béja. Why do we say from above? It is because this mechanism works most subtly. It is not at all well understood, it is ignored, it is denied, and it cannot be proven except for its symptoms, which, although not as subtle, are also not very easily recognized.

The mechanism from below is not subtle. Of course, we are referring here to the power node of “ISKCON,” viz., the vitiated governing body, a commission that has been thoroughly discredited in the hearts, minds, and intelligences of all sane people. Nevertheless, it is still able to work its black magic on those bamboozled and intimidated by organized religion, especially in the form of the institutional delusion known as “ISKCON”.

We have already discussed the “ISKCON” béja. If you discover that it is polluting your state of being, you need to get rid of it. It certainly is not conducive to developing love of Godhead nor does it help anyone understand the spiritual science of the Absolute Truth, either intellectually or via direct realization. Instead, the ever-deceptive “ISKCON” béja induces and promotes intimidation, which must be overcome in order to advance to the higher stages of happiness in Kåñëa consciousness.

The Governing Body of the “ISKCON” movement is not a subtle thing. Mostly, its propaganda and mission centers around politics, (sloppy) management, hierarchy, institutional power, and control of zones, temples, bank accounts, and feeble beings, all on the manifest plane. We must know more about this Commission in order to take part in the work of exposing it, and, if possible (and it is), of bringing about the destruction of its influence.

In order for it to succeed, the Long CON requires that devotees be kept, at least psychologically, in the institution. The “ISKCON” béja is a key component for that accomplishment. However, the Long CON threatens the world more in the form of its manifest superstructure, and it is here where the Commission, the power node of the multi-national corporation, becomes all-important. It must keep the superstructure of its movement together, despite the fact that its temples and rural projects are not thriving in many countries at the current time, particularly in the United States.

In all likelihood, sooner rather than later, all hell is going to break loose worldwide. The glowing predictions about the Singularity and the great benefits of artificial intelligence are not going to prevail. The optimistic forecasts from previous decades—with the exception of various Dick Tracy gizmos—have all proven false. Yet, despite the technological mini-miracles we now enjoy, our social and political environments have significantly degraded. They will continue toward depravity more and more, until they approach barbarism. When we are under the specter of imminent nuclear holocaust and global heating’s irreversible repercussions, time will change things.

Then, the powers-that-be will have no choice but to put the pedal to the metal and take a crack at forming an enforced one-world government, backed by organized religion. In order for this scheme to have any chance for success, it will have to be buttressed by some form of one-world religion. “ISKCON” will become a candidate for consideration, primarily because it is theistic and internationally established. The Hindus could possibly (although not all of them, of course) rally around it. It has enough in common with Christianity that some of kind of compromise could be worked out there. As far as the Talmudist faction is concerned, “ISKCON” leadership functions in ways that are cent-per-cent in simpatico with their mentality.

Now, the question may be raised as to all the other competing Kåñëa cults: How would they fit in? The short answer is that they won’t. In terms of a one-world religion acting to buttress a de-facto (and secular) one-world government, unity would be demanded within that religion. Aside from the Institute of Soul-Killing CON-men, none of the other Kåñëa groups possesses the prerequisites that the one-world government would mandate.

Your may think that Rittvik would be a candidate for consideration, but it would not. It is, in one area, similar to Christianity, which could itself be considered a kind of rittvik movement, because priests link people to the body of Christ (supposedly the institution) via ceremonies such as baptism and confirmation. Yet, Rittvik itself is not internationally united and established, it is both anti-Vedic and anti-Vaisnava, and its chief deviation (a heresy) is glaring. The Rittivk movements are only united in terms of that deviation, viz., the rittvik idea. The mäyika energy has arranged to call those groups by the name of their heresy, and their leaders and members call themselves rittviks, as well.

Rittvik is only able to thrive at this time for three reasons. First, it can propagate its message in Western countries–many of which have degraded into plutocracies but still maintain the fig leaf manifestation of being liberal democracies–because those countries maintain freedom of religion. Secondly, its aforementioned similarity to Christianity, the dominant religion in the West, is obviously helpful, but only in the short run. Third, Rittvik is Prabhupada-centered, similar to “ISKCON.”

Thus, when unfortunates are blown out by “ISKCON” leaders, they can fit into rittvik paradigms, which offer a multi-faceted, centrifugal variety of personalities, “initiators,” temples, and philosophical and procedural presentations. For example, in some of the rittvik schemes, the newcomer can keep his “ISKCON” initiated status and name based on the rationalization that his “ISKCON” guru was unknowingly only a rittvik, authorized to act merely as priest facilitating an initiation from Çréla Prabhupäda.

These three reasons will all break down when push comes to shove. Rittvik has not been able to unite its disparate cults, and it is as much a mishmash as Hinduism. When the world situation becomes most dire, Rittvik does not have the prerequisites that the powers-that-be require. That it is, even to an individual who has not studied Vaiñëavism, clearly deviated from one of the principle tenets of the devotional path is readily discernible. “ISKCON” does not have such a glaring philosophical deviation, and the blunders of its governing body can be (and are) considered correctable and conveniently attributed to early growing pains.

If or when the one-world government is established, Rittvik’s independence will no longer be tolerated, and, hat in hand, the overwhelming majority of its leaders will acquiesce to the established institutional juggernaut. At that time (if it comes), whatever Rittvik superstructures have been established will be practically, functionally, and legally folded into and merged with the fabricated, so-called “ISKCON” confederation.

Neo-Mutt consists of various wild-card gurus claiming allegiance (usually, separately) to the asära Gouòéya Mutt in the form of personal allegiance to a deceased Mutt leader, such as Swami B. R. Çrédhar of West Bengal or Swami B. V. Näräyan of Mathura. These cults are not very united, by choice. They are not at all Prabhupäda-centered, and they never will be. They are ultimately not compatible with either “ISKCON” or Rittvik.

Neo-Mutt mentality, hierarchies, processes, chief personalities, mood, sädhana, and even philosophy differ radically (in virtually all ways) from the devotional service established by His Divine Grace A. C. Bhaktivedänta Swämi Prabhupäda. Their international connection to one another is very loose, i.e., none of these cults, with their chief personalities leading them independently, possesses a legal and/or functional framework that could be considered viable for a future one-world government.

The deeply flawed philosophical tenet of Neo-Mutt (connected to origination of the living entity, especially in terms of his fall) is rejected by “ISKCON,” rejected by Rittvik, and rejected by Christianity. Factually, Neo Mutt cuts a kind of Mäyäväda profile. That will not be acceptable to the powers-that-be, because they will require all the prominent personalities of any one-world religion (backing the new world order) to be subordinate to the new corporate form, to the new institution, to the new religion.

Neo-Mutt presents no threat to the world. It is small, arcane, anachronistic, and unauthorized. It will certainly remain that way, i.e., its glide path for growth is limited for a number of reasons, not the least of which is the degeneration of what remains of the parent line, the Gouòéya Mutt. Some of the Neo-Mutt leaders could conceivably surrender to “ISKCON” when the crisis reaches code red, but most will not. Either way, this particular movement–which, to reiterate, is not at all united–is destined for the dustbin of history.

As far as the Solar Smorgasbord is concerned, it is a propaganda vehicle. It was amenable to Rittvik for awhile, and, back in those years, you would see one or two “Prabhupädänuga” articles posted daily on its website. Now, that propaganda is no longer tolerated. The Solar Smorgasbord also allowed literally dozens of pro-Neo Mutt philosophical articles (on origination) to be posted over the years, and there can be no doubt that this caused major harm to any number of readers. However, that has been curtailed recently, as well.

Instead, the Solar Smorgasbord–which is not a movement and never will be one—has a diffident attitude toward any of the more recent concoctions, i.e., it now acts as a kind of informal reformist vehicle on behalf of “ISKCON.” For example, the online rag gives updates to its readers as to the time and place of “ISKCON” festivities, parades, events, etc. If the fabricated, so-called “ISKCON” confederation can make enough compromises suitable to a one-world government/world religion initiative during the flux period—and, as a result, be accepted as part of the religious institution thus formed (to buttress the government)—the Solar Smorgasbord will certainly then be given its marching orders. Any semblance of free thought on its pages will disappear, and it will become a propaganda tool for the one-world religion.

In other words, we need not be concerned about any of these organizations or with their so-called Vaiñëava philosophies; none of them have any staying power over the long haul. “ISKCON” does however, and this could lead to a policy of retaliation, a dreadful manifestation–if its Long CON succeeds. That’s a very big “if,” granted. The post-modern apocalyptic half of our technological daçä still has some steam left, but it is descending fast. In the long-term future, the disaster of a Neo-Gothic epoch looms, especially if “ISKCON” is either part of the new world order or becomes integral to it.

Unlike the other groups—which would all be compromised by their association with a secular one-world government–”ISKCON” would eventually triumph over that government and control it. There are many reasons for this, and we shall touch upon them as our multi-part series winds on. “ISKCON” has practically mastered the art of meddling with undesirable objects and eventually controlling them. That’s why we must allot font space to analyze the pressure from below exerted by the Governing Body Commission.

It is this entity which could be in a position to take over as the power behind the throne. If it did, know it for a fact that it would use all levers of technology made available to it. We now live in a security-cum-surveillance environment, although it is somewhat benign–at this time. As the years roll on, it will almost certainly become more intrusive and bellicose. That will land right in the wheelhouse of the G.B.C. It is already prone to use technology and online propaganda to crush its only real opposition: Genuine Vaiñëavism, genuine Vaiñëava philosophy, and genuine Vaiñëava process. It would certainly work to warp the historical record about what happened to the Hare Kåñëa Movement, particularly after Çréla Prabhupäda’s disappearance.

Our Object must always be the Absolute Truth. Fate can be contravened by Providence, but reform has no place in that fight. If higher destiny is to be actuated, devotees must be willing to make courageous efforts. Yet, such effective action cannot be even undertaken unless the power node of the “ISKCON” movement is first fully understood. You crater “ISKCON” by exposing the vitiated G.B.C. You cannot expose it if you do not understand it. You cannot understand it if you do not understand its history. You cannot understand its history unless you understand that history in the context of the history of the whole of Çréla Prabhupäda’s mission.

We need to pay attention to all of these things, otherwise the “ISKCON” strategy of “fix-it-as-you-go” will allow its Long CON to reach a make-or-break point. At that time, if it is not first destroyed by the powers-that-be and competing religions—it could wind up in a position to grab immense power over virtually everyone on planet earth. That potential leaves us little alternative now but to discuss, threadbare, the deviant governing body; in the next many parts of this series, we are going to do just that. The pressure from above, the “ISKCON” béja, has to be exposed (which first includes being recognized for what it is) and then fought vigorously. That has not been neglected here. Still, the threat to the world potentially posed by the governing body, as it unabashedly continues to cut a bureaucratic and corporate hubris (that nauseates anyone of merit who experiences it), must be explained in more detail.

That explanation begins in Part Four, and the movement’s complete history will comprise, in the beginning, the chief thread of that discussion. Freedom is the main pivot of devotional service. It is your spiritual birthright to completely reject all pressure put on you by any kind of dogmatic fanaticism. The G.B.C.’s fraudulent claim to be representing the will of the Kåñëa movement’s founder and the will of the Supreme Controller needs to be confronted and uprooted. To doubt the legitimacy of the G.B.C. is not on the same scale or even in the same category as doubting His Divine Grace or Lord Caitanya. In exposing the vitiated governing body, you have nothing to fear. Instead, if you are serious, you can now relish the process. Let the uprooting begin.

Go to Part Four
Return to Part One

Return to Part Two


1 Torben Nielsen { 03.11.16 at 15:33 }

“So the more you develop your consciousness, the more you become a freedom lover.”

SP. 1972, LA

2 Torben Nielsen { 03.11.16 at 15:48 }

So the powers that be desired one-world government official “religion” may be something like The International Society for Krishna Consciousness – without Krishna?

The structure for the unity is already there:
“They have got so many countries, independent countries. That means the world is broken into pieces. Formerly there was no such piecework. One world, one king. One God, Krsna. One scripture, Vedas. One civilization, varnasrama-dharma.” SP.

What will a secular “united” world base their “unity” on?

Fear of disunity?

3 Madhavi-devi dasi { 06.07.16 at 23:14 }

So, don’t you think the movement is already infiltrated by the NWO demons in order to play their cards into the iskcon bija? I mean; I don’t think its just a matter of weak devotees falling into sinful behaviour. SrilaPrabhupada said there were enemies in the camp. That’s sounds like infiltration to me.
Very well put together writings, I’d like to add, and am studying myself to ascertain if the bija got me during some years of bewilderment I experienced in the past. I’m thinking it did during the early years of minimizing Prabhupada after his departure. And the tragedy is you can try to resist it but its very aggressive. I was never completely conned and even fought some stuff off. In the end Krishna saved me from them and on the airplane I felt like I was fleeing demons. You have given me the best understanding I’ve found after years of isolation. I thank you for your great effort. All glories to Srila Prabhupada!

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