Atheism Awaits the Sahajiyas

December, 2019

by Kailasa Candra dasa

“A devotee who is satisfied only with his own sense gratification certainly falls down from the service of Kåñëa. Being attracted by material happiness, he later joins the präkåta-sahajiyäs, who are considered to be non-devotees.”
Antya Lélä, 20.55, purport

“Don’t try to do anything artificially. That is sahajiyä, which means a class of men that take everything very cheap.”
Letter to Himaväté, 6-15-72

By denying scientific principles, one may maintain any paradox.”

The inherent disease of humanity is atheism. To misunderstand Kåñëa consciousness—and yet to consider oneself a great devotee–is to risk becoming either a fanatic or a sentimentalist. Kåñëa consciousness is the science of the Absolute. It should best be understood in that light. This is what His Divine Grace Çréla Prabhupäda presented. Due to complacency and carelessness, to deny the science (or to misunderstand it) is to soon qualify as a sahajiyä. The fabricated, so-called “ISKCON” confederation is loaded with these kinds of cheap gurus and cheap disciples.

Although seldom recognized, sahajiyäs who worship demigods or self-proclaimed incarnations of God—including cheap gurus or so-called mahäbhägavats—all are in danger of becoming atheists in due course. Çréla Prabhupäda, accepting hazards and pains, tried different means to exorcise the mäyä from those attracted to him, such as the followers of the hippie religion, who mostly came to him under the influence of some form of atheism. Almost all of them had read nonsensical literature that spouted anti-Vedic, anti-Vaiñëava mental speculation, and such concoctions ultimately lead to atheism. Mäyäväda philosophy is an example of that, of course.

Has Mäyäväda entered “ISKCON”? There is some evidence that it has. T.K.G., for example, in his post-graduate thesis (incomplete, due to his sudden and violent demise after the turn of the century) introduced the idea that his movement should associate with Mäyävädés in order to more effectively spread Vedic culture. Hinduism itself is nothing more than a third order simulacrum of hard-core Çaìkära Mäyäväda, and Hindoos have certainly infiltrated today’s “ISKCON” in many ways. Such is particularly the case in centers which have become dependent upon the revenue flow that those adherents of Hinduism provide.

The paradox of “ISKCON” being a thriving devotional institution in the West—along and within its cheap guru/cheap disciple matrix–is really no paradox at all. Much of the basic science of Kåñëa consciousness is lacking in that cult. It is dominated by covert sahajiyäs, although, if you are a man or woman in knowledge, there is no need to utilize the adjective in this description. An example is its neglect of “regular guru, that’s all”–a basic principle from May of 1977, not applied but defied.

Due to negligence and that defiance, it slid downhill from there one year later. Thus, we have what there is now: Sahajiyäs and Party Men playing roles as cheap gurus doling out thousands of cheap initiations, eventually leading to an explosion of atheism. Upon reading this article, the institutional delusion will no longer be disguised, because you will understand clearly that the only thing thriving in “ISKCON” is sahajiyism, i.e., lack of the practical application of Vaiñëava science.

Nirväëa, Don’t Wanna

“Sometimes the präkåta sahajiyäs claim that they have heard the truth from their guru, but one cannot have transcendental knowledge simply by hearing from a guru who is not bona fide.”
Madhya Lélä, 8.312, purport

“Such spiritual masters are satisfied simply to get some material benefits from their disciples. Such a relationship is condemned by Çréla Bhaktisiddhänta Sarasvaté Öhäkura, who calls such spiritual masters and disciples a society of cheaters and cheated.”
Madhya Lélä, 24.330, purport

Those whom the gods wish to destroy, they first make mad.”

Mäyäväda—whether of the hard variety (read, the Çaìkarites and their Indian corners monasteries) or of the soft variety (read, Hinduism)—entails the idea that God is any form that a worshiper imagines. Or any rascal he or she accepts as God, including the wrong-headed and mistaken application of the säkñäd-hari God-as-guru principle. Acceptance of cheap gods is atheism. It is to be concluded, therefore, that those who accept demigods or self-proclaimed, unqualified mahäbhägavats as the be-all and end-all (and worship accordingly), are all on the way to becoming atheists in disguise.

They are all on a path of spiritual suicide. Mäyäväda is madness.

Strictly speaking, Mäyäväda is atheism, for it is a process by which one concocts some kind of imaginary God. The Mäyäväda system of philosophy has been existing since time immemorial. The present Hindu system of cultural religion is based on the Mäyäväda philosophy of Çaìkaräcärya, which is a compromise with Buddhist philosophy. According to Mäyäväda philosophy, if God exists, He is impersonal and all-pervading and can therefore be imagined in any form, including (and especially) in the form of a guru . . . meaning a pretender, bogus guru.

When the eleven leading secretaries of “ISKCON” concocted their system of worship (of themselves) in the late Seventies, they defied the orders of the Äcärya. At that time, they became, in effect, pseudo-religionists, thus opening the door to atheism and impersonalism in their movement. Such crypto-Mäyävädés know the art of steering foolish disciples into the darkest regions by their preaching.

Worshiping God as guru within the backdrop of impersonal Brahman is Mäyävädé philosophy. It is more subtle than Buddhist philosophy, which directly denies Vedic authority and the existence of the spirit soul. Because it is disguised as Vedänta philosophy, Mäyävädé philosophy is more dangerous (or more attractive) than Buddhism, which advocates anätma and voidism.

When such atheism, disguised as Vaiñëavism and ultimate liberation, is encouraged, the followers of those who push it become unable to traverse the path of bhakti. They cannot become self-realized in such an environment. Equating mäyä with spirit, or mäyä with the Lord, is a sign of atheism. This has been going on in “ISKCON” since 1978, when it engaged in worshiping eleven sahajiyäs as God-realized Äcäryas of the highest order. One who does not strictly follow the Äcärya, but who instead manufactures some concocted system of bhakti, following non-Vedic principles, is spreading a cult of subtle atheism in the process.

The eleven pretender mahäbhägavats thought themselves to be the sum total of the demigods and thus säkñäd-hari, the Supreme Lord in human form. They were all great enjoyers (for awhile). They converted educational temples into centers of sahajiyism tinged with Mäyäväda, culminating in worship raves that were and are little more than erotic dances infused with contaminated kértan. They created, from bona fide ISKCON centers, plague spots for pushing the advancement of subtle demoniac principles. In the beginning, only a handful of devotees spotted this institutional delusion for what it was, but many more are catching on now, as the ensuing degradation becomes more and more egregious.

The Supreme Regulatix, through the agency of the personality of Kali, brought out her heaviest weapons after Prabhupäda left the scene, After all, she is placed in charge of imprisoning the conditioned souls within this universe. Her most obvious weapons are manifest as power, sex, wealth, and atheism. Profit, adoration, and distinction are subtle forms of sexual enjoyment; they degenerate into brazen pleasure later.

Indeed, of the eleven pretender mahäbhägavats, the majority were exposed as engaged in sexual or homosexual activities—with their disciples, of course—less than a decade after their imposition had been foisted upon Prabhupäda’s formerly genuine branch of the Kåñëa movement.

The philosophies of voidism and impersonalism have spread in the West, because it is the nature of the living entity to desire enjoyment. As soon as he thinks that his liberated future can only be void or impersonal, he will often prefer to enjoy variety in material life as a better alternative. Or, as one prominent body builder once expressed: “Nirväëa—don’t wanna.” Thus, imperceptible impersonalism leads to philosophical presentations (tinged with fornication under consent of the guru) emanating from the so-called vyäsäsanas of cheap gurus and cheap disciples, culminating in deep attachment to material pleasure for all implicated.

Doctrines of Ignorance

“. . . our present fighting is atheism, against atheism. They say, ‘There is no God. God is dead. I am God. You are God.’ We are fighting against these principles. So our fighting is very strong. You don’t think that we are keeping idly. I have come here to fight with these atheists, you see, and we go everywhere. We are fighting with atheists all over the world.”
Room Conversation, 12-13-70

“But at the end, there is irreligion
and then Lord Çiva and the atheists full of anger.”
Çrémad-Bhägavatam, 2.7.39

For sweetest things doth turn sourest by their deeds.”
William Shakespeare

Those who act impiously face hellish consequences in their next destination. In its most blatant form, atheism argues that God does not exist, and the bogus guru who pretends to be God–and/or is worshiped as a god–is a kind of demigod on earth. The “ISKCON” god-men fit a facsimile of this description. Worshiping them is worshiping so-called demigods, and that is henotheism at its very worst. Such cult doctrines are not theistic, although they are trumpeted to be so.

To oppose genuine Vaiñëava philosophy and practice is therefore to court atheism, and the pseudo-religionists are susceptible to this. Much of what passes for their religion today is atheism in quasi-pious disguise. Such pseudo-devotional rogues are the most dangerous elements in human society. There is no Vedic government anywhere, so they usually escape punishment at the hands of the State. They cannot, however, escape universal law. Sahajiyäs or pseudo-religionists are susceptible to atheism, and its result thus awaits them in due course of time.

They become atheists full of anger, and they are all madmen of the worst variety. The seeming paradox of their (apparently) being great devotees is easily overcome when the cult of depravity reaches a stage that becomes too outlandish to any longer ignore. That stage is approaching; some would opine that it is already arrived. Its leaders are headed toward the most obnoxious place in the universe after the completion of the spiritual master business, which they conduct for bamboozling their followers–and for more and more power, adoration, distinction, and sense gratification.

Here are some relevant definitions to consider:

Atheism: A dedicated conviction that there is not a Supreme Controller, Supreme Source, and Supreme Witness.

Pantheism: The universe as the only manifestation of God with many gods competing with one another at different levels.

Henotheism: Adherence to one particular god out of several, especially by a family, tribe, or other group. Hindus are often henotheists.

Deism: Opposition to mystical and supernatural interpretations of scripture, human reason being the true measure of understanding. As a variant, God, the First Cause, only rarely intervenes in the course of nature, human affairs, and material destiny.

Monotheism: Classic monotheism neglects the existence of demigods. Only God creates and controls everything and everybody. It often neglects the presence of Paramätmä, as well, but it is a belief in One Supreme Controller, One God.

Panentheism: A synonym for theism. In the Vedic religion, there is only one God, though He empowers servants, the demigods, on His command. Panentheism means all things are imbued with God’s presence, because all things are in and under God. God is more than all there is here. He is all-conscious and the supreme unifying factor.

Kåñëa consciousness is a movement of knowledge, realization, detachment, and absolute values. Understanding is essential in it, and understanding increases in tandem with development of spiritual character. From the above definitions, the top three are cent-per-cent atheistic. Some believe the fourth one, Deism, is also atheism. Your author disagrees with that, but certainly Deism is not the actual design of the creation. It is a concocted belief lacking Vedic knowledge, but it is, at root, theistic. Most would agree that monotheism is theism. Your author accepts that, but monotheism is just as flawed as Deism, lacking true science.

The science of Kåñëa consciousness and the Absolute Truth accepts panentheism in its true form and definition (there are varieties of it that are flawed, but those are not delineated here). Understanding the actual relationship between and amongst Lord Kåñëa, His expansions, Lord Viñëu, the universe, the demigods, the Paramätmä, and the many other variegated manifestations of universal life is essential. You do not become a sahajiyä when you have this understanding. A Kåñëa movement is meant for inculcating change of character, but the process and goal, always difficult, sometimes goes off on a tangent.

It does so in schools that often start out well but then deviate. The cavalier neo-gerontocracy of “ISKCON” certainly warps the real process and goal. Those mis-leaders keep their dedicated followers in a state of superficial, cheap bliss. They also keep them in the darkness about the real issues underpinning what appears to be a Kåñëa movement; this will be discussed subsequently. If the truth about those root issues is realized, there is another realization (attached to it) waiting in the wings, viz., that the “ISKCON” foundation is built on sand.

Its complacent lords of all they survey are not very concerned about such exposure, however. Due to their tight control of in-house power, along with an emotional-cum-intellectual combination of overconfidence, they remain complacent. Their blithe doctrine of ignorance has been inculcated within their cult, particularly within those invultuated by the “ISKCON” béja; it keeps everyone there too dull to realize what is actually going down. Innocence in Kåñëa consciousness is not all that it has been cracked up to be, i.e., it is not a particularly valuable asset.

Rebellion Moored in Nihilism

“One should be humble and know that he is subordinate to the Supreme Lord. Due to rebellion against the Supreme Lord, one becomes subordinate to material nature.”
Bhagavad-gétä, 13.8, purport

“Everyone is more or less attracted by activities which are conditions of rebellion against the Supreme Lord.”
Çrémad-Bhägavatam, 3.9.17, purport

“Nothing exists. Even if something exists, nothing can be known about it, and, even if something can be known about it, knowledge about it can’t be communicated to others. Nihilism has no substance. There is no such thing as nothingness, and zero does not exist. Everything is something.”
Friedrich Nietzsche

In the late Seventies, “ISKCON” declared war on all genuine transcendentalists, yet only a handful of them realized this at that time. Many more realize it now. The “ISKCON” party men rejected the order implicit in the movement founded by His Divine Grace Çréla Prabhupäda. This did not transpire in isolation, and it did not happen overnight. Nevertheless, there were major events on the road to destroying Prabhupäda’s movement, and that perdition—in terms of converting a functioning, bona fide, international Society into a rebellion—is now complete.

It is a unique example of rebellion moored in nihilism. “ISKCON” made its own rules and established its own tradition. It has its own beliefs and its own so-called history. It considers that devotees initiated pre-1978 are useless unless part of its institution and plan, which actually is asära or useless. It could not care less about objective truth. It is chock full of inaccurate interpretations of its history, wrong “facts,” and mistaken knowledge. It is in revolt against the Absolute Truth.

Yet, its defiance is disguised as being the real thing. It is especially in revolt against ethics, as the only pseudo-ethical truth relevant to it is what increases its prominence and power. As far as Vaiñëava tradition is concerned, if it fits in with the “ISKCON” plan, it is secondarily acceptable. If it does not, then it is considered antiquated, obscure, and an anachronism, at best. Rittviks have the same mentality.

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

“ISKCON” has been promoting chaos for over four decades, especially since it is a perverted reflection of genuine Kåñëa consciousness. The universe is ordered, and it bends toward the justice imposed by its demigods on behalf of its Supreme Controller, the Parameçvära. “ISKCON” defies this, and it establishes its own joint mess in the name of that order, i.e., it covers Kåñëa consciousness in the name of spreading it. Its 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 with what Prabhupäda wanted and ordered–and especially at war with his remaining disciples.

The ends justifies the means is one of the chief mottos of “ISKCON.” Its fanatics will lie whenever they deem it necessary. Its fringies and former members cannot help but distort the history and process of Kåñëa conscious advancement, as well as its philosophical science, which they were taught wrongly. They cannot help themselves, because they have a bogus béja still embedded in their causal bodies, even when they appear to be opposed to the fabricated, so-called “ISKCON” confederation. Their written works can never be trusted.

Ever remaining in good standing with the cult and its overlords, dyed-in-the-wool “ISKCON” loyalists are never subjected to guilt. They are just as incorrigible as the leaders they adore and worship. They are capable of justifying anything and everything with bad logic and other intellectual gymnastics. They are part of the brotopia that their leaders have imposed upon that Society, and the cult thrives in its own bubble, in its own echo chamber. It allegedly has a self-corrective mechanism embedded in it, so whatever needs to be modified or eschewed will be changed or jettisoned in due course, but such an alleged correction is never a spiritual upgrade.

“ISKCON” spreads chaos in the guise of its ever-changing orders and ways. Cognitive dissonance amongst its members is integral to this fact. 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 inculcated all of its pandemonium in the late Seventies, and any other rosy perspective allegedly explaining it is flawed.

You have every right to be cent-per-cent against that movement. You have no genuine grounds to think that it can be reformed, because it is far, far past the stage where reform could have been relevant. “ISKCON” is evil, its leaders are evil, its gurus are evil, its message is evil, and anyone who writes about it and its history–not clearly understanding and communicating these hard truths–is distorting reality and weak-minded. Likely, he or she is polluted with the béja that “ISKCON” inculcates into all of subjects, sometimes even before they are formally (and falsely) initiated.

Patented “ISKCON” Sahajiyäs

“The transcendental symptoms of ecstasy certainly are auspicious, but they are not for advertising to others. One should not advertise directly or indirectly that one is feeling like this. They should be checked. Otherwise one will gradually become sahajiyä or one who takes spiritual advancement as something materially manifest.”
Letter to Makhanläl, 6-3-70

“ . . . actually we do not want to create a group of präkåta-sahajiyä, or devotees who do not know the science of Krishna and do not know the science of devotion, but simply worship the Deity with no depth of knowledge.”
Letter to Çyämasundara, 6-3-69

Sha-la-la-la-la, let’s live for today.”
The Grass Roots

Some bureaucracy will be there as per any international entity. In terms of actual expansion of a movement (and this must include a genuine devotional movement), the impetus is never bureaucracy, but, instead, becoming purified and empowered within that organization. “ISKCON” has expanded materially, yet all of its expansion has been shallow. The factors that have converted it into an oligarchy are ones that transform a decentralized movement into a tight power structure dominated by an upper echelon, which invariably becomes corrupt over time.

The sahajiyä mentality was integral to all of that. Technical and political expertise is neither applicable nor relevant to real expansion (vertical expansion), and that was indicated by Prabhupäda when he chose not to post any sannyäsés to the initial G.B.C., only naming householders (with one exception) in the charter of its original formation. Centralization was also not a lock for the future. Prabhupäda specifically spoke out against centralization in 1972, and most of his initiated disciples are well-aware of this important excerpt:

Do not centralize anything. Each temple must remain independent and self-sufficient. That was my plan from the very beginning, why you are thinking otherwise? Once before you wanted to do something centralizing with your GBC meeting, and if I did not interfere the whole thing would have been killed. Do not think in this way of big corporation, big credits, centralization—these are all nonsense proposals.”
Letter to Karändhar, 12-22-72

To project the idea that administrators and political manipulators were or are more advanced than sannyäsés is not the movement that Prabhupäda envisioned. Such a mentality leads to sahajiyism in due course of time. To call such manipulators the “inner circle” is only partially accurate—and only on the external plane. Some of the rank and file (“the real workers”) were more advanced and committed than any of those Party Men, but their dedicated motivation had nothing to do with climbing the latticework of the bureaucracy within a centralized paradigm.

A spiritual organization is supposed to transcend such a descending octave. It is not inevitable in a movement, and a strong connection to Providence overcomes it. In this age and this culture, however, a strong connection to Fate will certainly fall into that niche; the abusive executives of “ISKCON,” misusing their power of influence, became experts at channeling oligarchical factors. In point of fact, they considered themselves a new and special kind of aristocracy.

Thus, an unauthorized group mind (read, sahajiyä mentality) grafted itself on to the movement, gradually strangling its pure and all-encompassing spiritual energy. “ISKCON” has been shot through with corruption since Prabhupäda departed. The validity of any genuine bhakti initiation is not the property of the priesthood or its institution, and it is never independent of the character of the person performing the ceremony. Its validity is based upon whether or not the guru is genuine.

That is not determined by a governing body, the Society, an institution, or the clerical expediency of ecclesiastics. Moral and ethical character, advancement of knowledge, and purity in Kåñëa consciousness determines the authority and effectiveness of the initiation, i.e., whether or not the initiation was or is bona fide.

When it is something else, that means that the sahajiyä camel has gotten its nose underneath the tent. Institutional guru means bogus guru. If the institutional guru is entangled in anartha—which, by definition, he is—then his initiation is invalid. The institutional corruption endemic to all so-called initiating gurus since 1978 invalidates their fire yajïas. Such performances may appear to be glitzy to the uneducated eye, but there was and remains no spiritual sequence connected to any of them.

Peace Prevails When TRUTH Triumphs

“Wherever we go, we find out sincere persons, immediately attract. Yes. But if he’s not sincere, we cannot attract. If he’s sincere, immediately attract. That is the value of this movement. All my students, they were attracted only because they were sincere. Anyone sincere in seeking after the Absolute Truth will be attracted.”
Room Conversation, 12-12-70 in Indore, India

“This is Kåñëa consciousness movement. . . in this movement, there will be one religion, and there will be peace. Peace will prevail. This is the only way.”
Room Conversation with “Bhavän’s Journal” Editor, 6-28-76 in Vrndavan

You know the day destroys the night”
The Doors, “Break On Through”

Achieving enlightenment depends first upon being grounded in real meaning, and real meaning must be absolute. It cannot be pie-in-the-sky, as it must have historical and universal perspective. Unfortunately, only special devotees and transcendentalists seeking enlightenment realize and deliberate upon this. The peace formula, both individually and collectively, requires recognition of the Supreme Absolute, the Personality of Godhead, Who must also be understood in both His historical and universal context.

For devotees in the paramparä branch established by His Divine Grace Çréla Prabhupäda, historical perspective of his movement is a must. That paramparä is the direct representative of the Supreme Absolute Truth, the Supreme Personality of Godhead. If you are attracted to the Supreme Lord and His pastimes, ipso facto, you must also be attracted to his disciplic succession. If you are thus attracted, then you recognize that His empowered representative in the paramparä must be understood for who he was and what he actually accomplished in both historical and universal context. Then, real meaning will immediately destroy, via your own realization, the dark night of the current deplorable situation.

When the Äcärya departs, his sinful leading secretaries make sure that sädhu and çästra take on a new meaning. Such so-called successors—whether recognized as such or not—create new interpretations of precedents that were not firmly established. They create a new movement (disguised as the old one) by declaring that there is a new set of circumstances now that the Äcärya is dead and gone. They thus use their new movement, the fabricated, so-called “ISKCON” confederation, as a vehicle for fulfilling their own personal ambitions. This has been the “ISKCON” paradigm since 1978.

The institution then becomes the all-in-all, because it is now completely controlled by these deviants. The institution becomes dominated by three kinds of them: 1) those possessed by demons, who sometimes ride on the shoulders of the deviants, 2) those who are conflicted with cognitive dissonance, but, due to being Party Men, kow-tow to the party line, and 3) those who were sent from nether regions to thwart and pollute Prabhupäda’s branch of the Hare Kåñëa movement, even before he established it in the mid-Sixties.

When ISKCON was converted (into “ISKCON,” and thus imperceptibly destroyed), these three types soon came to dominate the new movement. Those who were simple, stupid sädhus, as well as the chelas, kick-mees, female pujärés, and kept brähmins—all the innocents who were unable to recognize what is what—remained controlled by their overlords, all of whom fall somewhere within one of the above-mentioned three varieties.

Prabhupäda never wanted his movement to be a vehicle for their personal ambitions:

“Our duty is therefore to be very, very careful. The poison is personal ambition.”
Letter to Satyabhäma, 11-1-70

“Our life is very short. The Kåñëa consciousness movement is not meant for fulfilling one’s personal ambition, but it is a serious movement for the whole world.”
Letter to Satsvarüpa, 7-31-70

“We have worked very hard and established a great institution, but if we think for our personal benefit then it will become ruined. This is my only concern.”
Letter to Cyävana, 11-1-74

Within months of Prabhupäda’s untimely departure (under nefarious circumstances), the chief sahajiyäs within turned it topsy-turvy in order to fulfill their personal ambitions. They were all, in effect, self-appointed gurus and, in the beginning, pretender successors as so-called mahäbhägavats. Their worship changed over time, but the momentum of ambition had already been assimilated into the movement by the time of those changes.

Now everyone sees that there are salaries, titles, sub-committee statuses, Hindoo revenue (with accompanying obligation and contamination), third-world imported workers, book changes, rave “kirtans,” and so many other ambitious, extraneous elements grafted onto the superstructure of the new apa-sampradäya.

The overwhelming majority (your author not included) got caught up in the whirlwind of the new guru system, and they all became compromised. Thus, they could not challenge it effectively. Those who did not buy into it were relegated to minority status and/or driven out, either deliberately or through other means. Sometimes, they left by choice. The governing body, composed of twenty-five members, fell under the sway of its most powerful eleven members. It was thus tainted by a new dispensation, the conversion of the movement into a machine for satisfying personal ambitions. The crypto-Talmudism that thus prevailed in it became unstoppable in practically no time.

The exploitation of Prabhupäda’s movement (including all the assets connected to it), combined with defiance of his orders, became a new, unauthorized program facilitating adulteration, deviation, meaningless reforms, and implausible denials. The tactic of kicking the can down the road in order to buy more time—via never-ending reforms (due to never-ending conflicts and cognitive dissonance)–has been the modus operandi since the early Eighties. Demoniac principalities ruled degraded and depraved people (in the guise of devotees and sannyäsés). This, in effect, burned Prabhupäda’s institution to ashes and thwarted Lord Caitanya’s Hare Kåñëa movement, particularly in the West.

Once you overcome the “ISKCON” Paradox, you will see all of this clearly. That entails putting the pieces of the puzzle together, particularly understanding each sub-paradox (including the tactic of perpetual reform) for just what it is. This is a harsh reality, but keeping your head in the sand and maintaining unfounded hopes will not help you. If you do not come to grips now with it, then you will be psychologically and spiritually smashed when you hit the wall at the end.

“ISKCON” disguises what it is via paradoxes embedded in it, all of which together constitute its overall paradox. These contradictions are not insurmountable. They can be described. They can be explained. They can be understood. They are not unlimited nor inconceivable. “ISKCON” is an apa-sampradäya created by the personality of Kali under the scattered sun of a so-called new dispensation. That so-called revelation is nothing but personal ambition rationalized. There can be no peace in the world until THE TRUTH about all of this is realized by enough transcendentalists—dedicated to real meaning in their lives—men and women able confront the evil thing and make a difference.

We must see “ISKCON” for what it is. We must understand its ultimate meaningless from a universal perspective. We must recognize that a peculiar form of atheism is very much present within it. Thus far, that institution has been able to hold its own and expand a bit, but its ultimate success is not guaranteed, especially if we become sincere and serious enough to expose, check, and eventually terminate its dreadful sahajiyä influence.

ISKCON” can never be allowed to evolve into a one-world religion. If it does so within some kind of grand scheme of other organized religions, it is only a matter of time before it dominates and takes over. Before such devolution can gain traction, however, enlightenment, both individually and collectively, can destroy it. Let us do so. Satyam eva jayate.


1 comment

1 Michael Garner { 12.04.19 at 05:10 }

The is article is very direct and hard hitting and is supported with relevant evidence and accurate quotes and as such should leave the unbiased and sincere reader in no doubt what ISKCON was, what “ISKCON” is and where it stems from and what it will likely become in due course of time. To quote the vernacular Kalasa Candra prabhu “wipes the floor” with the worse than useless misleaders of the fabricated so called “ISKCON” and tosses them aside like a worthless rag.

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