“ISKCON”: A Rebellion Moored in Nihilism

Cersei-Lannister

April, 2019

by Kailäsa Candra däsa

“The symptoms of the Kali-yuga, as mentioned above, namely avarice, falsehood, diplomacy, cheating, nepotism, violence and all such things, are already in vogue, and no one can imagine what is going to happen gradually with further increase of the influence of Kali until the day of annihilation.”
Çrémad-Bhägavatam, 1.15.37, purport

go-brähmaëa-vaiñëave hiàsä karyächi apära
hiàsä—violence and envy
Caitanya-caritämåta, Madhya-lélä, 16.189, transliteration

I choose violence.”
Cersei Lannister, “Game of Thrones”

Rejecting an essential order in the late Seventies, “ISKCON” leaders engaged in psychic violence on every serious transcendentalist in the Hare Kåñëa movement, yet almost no one realized it at the time. Actually, they neglected more than one order, but they rejected one in particular. It amounted to a declaration of war by envious “ISKCON” leaders and party men on everyone who refused to worship them. This aggression did not transpire in isolation, and it did not happen overnight. Nevertheless, it was fraught with built-in envy and violence, and it immediately began destroying Çréla Prabhupäda’s movement. That destruction—the annihilation of a once well-functioning, international Society—is now complete.

When Prabhupäda was asked to describe envy, he succinctly did so: “You cannot live.” When the eleven pretender mahäbhägavats imitated Prabhupäda and, in the process, neglected his chief order (“regular guru, that’s all”), they acted on the envy of him that they had felt for years. They dishonored him by doing so. Their insurrection was an act of nihilism, as it gradually annihilated his movement, although there was a time lag before this could be readily seen and understood by most devotees.

The depredation was a unique example of a rebellion moored in nihilism. “ISKCON” made, and continues to make, its own rules. It has thus established its own peculiar tradition. It has its own set of beliefs and its own revisionist history. Its leaders consider that human life is senseless unless it is part of their institution and part of their plan, which actually is asära or useless. It could not care less about objective facts and truth, and it is chock full of inaccurate and skewered interpretations of its history, wrong “facts,” and mistaken knowledge.

It is an apa-sampradäya in revolt against the Absolute Truth.

It is especially in revolt against ethics, as, in its own eyes, the only moral or ethical truth relevant to it is what increases its prominence and power. As far as Vaiñëava tradition is concerned, if it fits in (somehow or other) with the “ISKCON” plan, it is acceptable. If it does not, then it is considered antiquated, obscure, and some kind of anachronism.

“ISKCON” puts major emphasis on superficial displays of ritual, ceremony, so-called sädhana, pukka dress (with its accompanying attitude), hierarchy, formal initiation into its cult, and, of course, extravagant and colorful worship of Deities, only some of which are actually installed. In reality, “ISKCON” leaders are no fans of rules and regulations, but that is another story for another article.

“ISKCON” has been promoting nihilistic chaos for over four decades, especially since it is a perverted reflection of a genuine Kåñëa consciousness movement. The universe is ordered, and it bends toward the justice imposed on it—particularly on Earth by its demigods. They do so on behalf of its Supreme Controller, the Parameçvara. “ISKCON” defies this, and it establishes its own joint mess in the name of that arrangement.

Another way of saying the same thing is that it covers Kåñëa consciousness in the name of spreading it. Its leaders and Party Men think as they want and act accordingly, but the fact is that virtually all of its beliefs, policies, and by-laws are at war against what Çréla Prabhupäda wanted and ordered—and also at war against his remaining handful of disciples.

The ends justifies the means is the paramount attitude in “ISKCON.” Its fanatics will lie whenever they deem it expedient. Its fringies and former members cannot help but to distort the history and the process of Kåñëa conscious advancement (as well as its science, which they were never taught—or taught wrongly). These unfortunates cannot help themselves, because they have a bogus béja (or bogus béjas) still embedded in their causal bodies, even if, only superficially, they appear to be opposed to the fabricated, so-called “ISKCON” confederation.

Dedicated “ISKCON” members, as long as they remain in good standing with the cult and its overlords, are never subjected to either shame or guilt. They are as incorrigible as the leaders they adore and worship. They are capable of justifying anything and everything via bad logic and other anti-intellectual devices. They are all engaged in violence–usually (but not always) verbal or subtle–against devotees who expose their scam. The brotopia thrives in its own bubble, in its own echo chamber. It has an automatic, self-corrective mechanism embedded in it, so whatever needs to be changed or eschewed (in order to continue to fix-it-as-they-go and keep kicking the can down the road) will be jettisoned sooner or later, without even a tinge of conscience.

“ISKCON” also spreads nihilism via its ever-changing directives. Mental chaos amongst all of its members is integral to that. It is mistaken knowledge to believe that well-motivated neophytes established any of this. “ISKCON” embodies the sahajiyä mentality, and such has been the case for decades. Mixed devotees, sahajiyäs, and covert Mäyävädés (NOT neophytes) began invultuating new followers into the “ISKCON” cauldron in the late Seventies, and any other perspective which attempts to cover this occult truth is flawed.

You have every right—indeed, it is your duty–to be cent-per-cent against this deeply distorted movement. You have no right to think that it can be reformed, however, because it is far, far past that stage, i.e., reform is no longer relevant there. “ISKCON” is evil, its leaders are evil, its gurus are evil, its message is evil, and any weak-minded author who writes about it and its history shares in that evil if he excuses the cult in any way. Not clearly understanding and accepting this hard truth is tantamount to willful distortion. It is the result of the béja that “ISKCON” injects into all of its initial subjects, sometimes even before they were formally initiated.

Touch “ISKCON,” and It Touches You Back

“One who is not properly initiated may present himself as a great devotee, but in fact he is sure to encounter many stumbling blocks on his path of progress toward spiritual realization, with the result that he must continue his term of material existence without relief. Such a helpless person is compared to a ship without a rudder . . .”Caitanya-caritämåta, Ädi-lélä, 1.35, purport

“(Bhaktivinode) indicates that there is another Vaiñëava, a pseudo Vaiñëava with tilaka on his nose and kaëöhé beads around his neck. . . Bhaktivinoda Öhäkura therefore says that such a pseudo Vaiñëava is not a Vaiñëava at all, but a disciple of Kali-yuga.”
Caitanya-caritämåta, Madhya-lélä, 1.220, purport

All the people that you mentioned,
Yes, I know them—they’re quite lame.
I had to re-arrange their faces
And give them all another name.”
Bob Dylan, “Desolation Row”

To become friendly with an “ISKCON” fanatic is not indicative of real fraternity. To coddle such a dangerous crocodile in the ocean of nescience is, at best, to promote its mediocrity. “ISKCON” has created a confederation of counterfeit gurus and counterfeit initiates, and this has produced a simulacrum of Hinduism that passes as some kind of spiritual life. The overinflated pride of its leaders is obnoxious, indicative of just how much they think their mendacity is prophylactic to any challenge.

They have reason to be smug. Their narcissism have been readily apparent for years, but those that embody such false prestige still need some affirmation. They require that their true believers see the results differently from what those results actually are. No problem, because they all create their own reality in the form of their own history, their own facts, their own system, their own processes, and their own hierarchy. They spoil all that they touch. These deviants seek satisfaction by ruining the lives of those who challenge their power, and they do so through misinformation, disinformation, and character assassination.

It is a race to the bottom in “ISKCON,” as the dumbing down of what is already little more than a display of mediocre collective intelligence typifies the post-modern narcissism of such pseudo-devotion. The whole make-show is quite dim-witted. It is also chock full of audacity and loaded with lies. You do not need to plug into it in order to realize that.

The “ISKCON” milieu is a world wherein falsehood and misrepresentation, disguised as Absolute Truth, have created a new norm. Its disregard for facts, replacing them with emotion-driven feelings about “truth,” has completely corroded all that was once a powerful and gleaming representation of Kåñëa consciousness. In “ISKCON,” Truth is not important. It is not a real value there, and its distortions over time have contributed to the destruction of the institution, i.e., there is no longer a genuine Hare Kåñëa movement in the West.

Herein, we dissect their distortion, and we do so fearlessly. Deconstruction of the “ISKCON” pretense is what our articles and videos are all about. Objectively, the post-modern, Western degradation of any movement representing the Absolute Truth is most effectively carried out subjectively by the fabricated, so-called “ISKCON” confederation. Its cheap gurus and cheap disciples have subtly and insidiously aligned with dark forces from the post-modern Left at every level, but this is a bit difficult to discern.

We make it less difficult.

“ISKCON” destroys everything it co-opts: Touch “ISKCON,” it touches you back . . . hard! The arguments of its narrative are realized as hollow once you deconstruct them, and that is why it seldom justifies itself via in-depth analysis or logic. It has no desire to attract people who first require the presentation of a strong case, free from contradiction. In one sense (although its preachers will never put it like this), ”ISKCON” encompasses a feeling that all facts and all truths can only be partial, so we should not be concerned about any of that. Instead, simply surrender to (what only appears to be) Prabhupäda’s movement, and your deliverance to the spiritual world—as long as you remain in good standing with the “ISKCON” governing body—is guaranteed . . . allegedly.

There are no easy answers in spiritual life. Part of the reason why “ISKCON” has been able to hold on–and even horizontally expand–is because it offers easy answers, which are not ACTUAL answers. You have to pay the price. You have to dig into the weeds, and it ain’t pretty when you finally work up the guts to do it. You have to put the pieces of the puzzle together, and this is not as easy as you may think.

You will lose friends in “ISKCON” if you decide to do it. However, by accepting the pabulum of the “ISKCON” propagandists (with their one-liners and cavalier dismissals of past deviations–all of which remain active), you set yourself up as an ENABLER of the deviation. That may be nice now for you, but it won’t be when you are held accountable for you laziness in spiritual life and your empowerment of those who do not deserve to even represent, what to speak of lead, a genuine devotional movement.

There is one thing that is being taken for granted, and it should not be taken for granted, because it’s wrong. This concoction is that a rittvik is automatically non-different from a madhyam-adhikäré. Such an idea is nowhere verified in çästra. Your author does not believe that the rittviks of the Seventies were madhyam-adhikärés. They did not need to be; they only needed to be trained in conducting the fire ritual.

Now, it appears that most of the Rittvik factions believe that the pretender mahäbhägavats appointed in July, 1977 were automatically madhyam-adhikärés. And they believe that madhyams cannot actually initiate but can only conduct an initiation ritual as rittviks–even if the dékñä-guru is no longer physically manifest. This is very screwed-up thinking. It is illogical, does not match the history (many rittviks left the movement soon after their serving in the post), and, as just mentioned, this idea is not verified.

Over and above this, what was the track record (1978-1987) of those eleven “madhyams-cum-rittviks”? Quite abominable! And those were the behaviors of genuine madhyam-adhikärés? Reject this concoction that a rittvik is automatically a madhyam! All of Prabhupäda’s rittviks were, at best, kaniñöhas.

And that system of initiation ended in mid-November, 1977.

Bhakta Ed and Bhakta Ned now have new names, but, if they came to the movement after Prabhupäda departed, those tags have no legitimacy. You can re-arrange them as you like, but they remain as lame-brained as they were when they first shaved up, because they are all still emblems of ignorance. What is that ignorance? It is the ignorance of accepting a sahajiyä as a bona fide guru and his initiations as being anything more than pretenses.

Is a person initiated by an institutional guru properly initiated? This is a rhetorical question: Institutional guru means bogus guru. In due course of time, the repercussions are highly unfavorable for those who believe themselves initiated by such men.

Those painful repercussions will be experienced as the post-1977 newcomers wind on down the road. Over the past forty years, the repercussions have already been experienced by many of these unfortunates, some of whom took their own lives when the great shocks arrived.

“. . . the spiritual master should also be a very perfect man.”
Platform Lecture in New York City, 3-22-66.

Were the eleven pretender mahäbhägavats very perfect men? Another rhetorical question, of course. What then is the value of their so-called initiations?

Overcoming the Fanatics of the Future

Disciple: A man in bad faith drifts along from day to day without being involved, avoiding responsible decisions.
Çréla Prabhupäda: This means that he has decided to drift. His drifting is a decision.
Dialectical Spiritualism, Critique of Sartre

Prabhupäda: God consciousness includes self consciousness, but self consciousness is not God consciousness.
O’Grady: Well, it may be.
Prabhupäda: No.
O’Grady: You may achieve recognition of the God that’s in yourself, of that aspect.
Prabhupäda: . . . Without the sunlight, without God consciousness, self consciousness is incomplete, but God consciousness makes self consciousness very clear.
Room conversation with poet Desmond O’Grady, Rome, 5-23-74

Seems to me I could live my life
A lot better than I think I am.”
Rush, “Working Man”

The collective consciousness in “ISKCON” is faulty. Real God consciousness is not present in that organization. In course of time, those faults will metastasize into something different from today. Many of its former gung-ho disciples are now drifting, because they were never moored to the real thing. To trust “ISKCON” means to, at least indirectly, enable it. They enabled it, and now they are paying the price for doing so. To parse fact from fiction about that dreadful cult means first overcoming its misleading narrative. You cannot do so while still serving as a part of that ongoing narrative.

This realization cannot be accomplished by trusting “ISKCON.” In other words, in the beginning, trust is the issue. Somewhere down its royal road to nowhere, there will be a severe price to pay if you put misguided faith into an institution like it simply because it is an organization. . . and simply because it can engage you. You must open yourself to much deeper considerations. Still, the conundrum is that actually qualified people do not come to “ISKCON” in the first place–at least, not many of them.

We should all be fact checkers and, when applicable, whistle-blowers. If we do so now, we can overcome Fate. The fanatics of today are not nearly as powerful as they will be if Fate has its way. The tide of misinformation that emanates from “ISKCON” will take a quantum leap if and/or when it advises (and then captures) secular power from behind the curtain.

Particularly in northern countries, when a new kind of theocratic one-world government emerges (after all hell breaks loose), “ISKCON” will probably be there as a part of it. Any such takeover will certainly include artificial intelligence, which will have technologically advanced to a more powerful stage, much more invasive than it is at this time. Then, the powers that be will not allow any facts to emerge (on any widespread basis) that challenges the faulty narrative which underpins the new order.

If it emerges as a chief player, “ISKCON” will especially see to that. At this time, if you fail to ask yourself important questions, the consequent lack of vision and understanding is on you. Such will not be the case in a one-world government controlled by quasi-brähminicals of the fabricated, so-called “ISKCON” confederation. The answers to such questions will no longer be readily available at that time; indeed, for many, they will not be available at all.

ISKCON” is expert at spreading disinformation. Just see how it did this, to an almost all-pervasive effect, for the first two years of the imposition of the zonal äcärya era. We tend to forget what a stranglehold the wrong “facts” had on everyone at that time. Everybody believed that the eleven had most surely been appointed as dékñä-gurus by Prabhupäda, but they had NOT been appointed.

Now there are many splinter factions, and they all know about this. However, such was not the case back then. The “appointment tape” had not yet been pried out of the vaults. It was a recording which proved that Prabhupäda had never appointed anyone to anything, i.e., to adjudicate truth from the lie required evidence. It was not readily forthcoming back in the day, and it emerged only after a delay–and with great difficulty.

Multiply that (to an exponential degree) in order to get a perspective of just how tightly information will be controlled when “civilization” adopts a one-world religion in order to buttress its new concoction. It will fall into a quasi-Gothic reformulation of previous Western theocracy—quite possibly (if not probably) directed by the burnt remnants of “ISKCON.” This event is not a metaphysical lock, however.

In other words, the West-world of yesteryear—in particular, its Gothic period—will re-emerge with a vengeance after the gold rush and after a full nuclear exchange takes place (due, in no small part, to the breakdown of the doctrine of deterrence, which had held it in check for decades). Not everything will be lost, however, as much of the technology will not only survive but thrive. The grand inquisitors of centuries ago–if they could have had the vision to see it –would marvel at what a New Age Inquisition could be able to accomplish via the pervasiveness of its technology in general–and its artificial intelligence in particular. The force multipliers will be more fantastic for the fanatics of the future.

Human nature has not changed, except in that it has become more depraved as Kali-yuga degrades in time. The contentious issues of today will become blurred, and then New Age theocrats will wipe them out, i.e., history is shaped by the victors. Transcendentalists are not social animals, but the common people are. They cannot be relied upon to stop any of this, which should be obvious to all of us now.

The common people have cheap convictions, and this gives them a green light for lazy thinking. They will be easily manipulated after all hell breaks loose, in no small part because they are never well-informed. They elevate feeling over deliberation, and this defect of valuing factoids certainly is also the case for the cheap disciples of “ISKCON.”

Seeking out information in order to buttress flawed beliefs is quite prevalent now, especially when people are guided by their emotions and thus subject to irrational thought processes. These fools can never achieve any worthwhile perspective, as they demand easy answers to everything. Their innate desire for such answers, combined with an inability to second-guess faulty conclusions (which they want to believe), is what so readily attracts them to the “ISKCON” apa-sampradäya. They see the structures (temples), they see the Deities, they see the flowing robes of the pretentious leaders, and the whole make-show attracts them. It is then accepted as a proxy for the Absolute Truth.

They join, even though it was their duty to research before affiliating with any such manifestation. Paramätmä gives them the confirmation bias they want and deserve. They see something big, and they automatically believe in its validity and reliability. They respond to it emotionally rather than intellectually.

Do not be like them. Question your prejudices. Question your suppositions. Question your premises. Once you enter the modal stream and fall in line in order to become an “ISKCON” enabler, it will be too late to do anything about it. Such will particularly be the case if, by your empowering the cult, its takeover of the surveillance paradigm transpires. Then, the artificial intelligence it employs will provide no recourse—except, perhaps, for those who have effectively resisted—and it will be too late for most to do anything about it.

You do not deserve such a fate. Do not become what “ISKCON” chooses to shape you into; do not become what “ISKCON” alleges that you are. You can live a spiritual life free from it, and there is important service for you in which to now engage. This moment in time provides the opportunity to confront (and then expose) that apa-sampradäya, i.e., you can assist Providence in overcoming Fate. It is even possible that a rejuvenation of the Golden Age could take place. In the process, “ISKCON” will be prevented from achieving its objectives. Better yet, it may even be crushed–and that is wanted.

OÀ TAT SAT

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