KCD’s Monthly Podcast – April 2023

Podcast transcription:

After The Burn Code

By Kailäsa Candra däsa


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

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

In essence, this issue boils down to the collegiate compromise of The Second Transformation in the mid-Eighties. It allegedly set everything back on the straight and narrow, but it most certainly did not. The compromise made some superficial changes, but it did not uproot the deviation of bogus gurus. It did not uproot the deception of their improperly initiated disciples from “ISKCON” dogma, because it did not confront the root issue.

The zonal era was a catastrophe. Whether or not, as late as the mid-Eighties, it could have been uprooted is debatable. The movement may have been too ruined for this to have been accomplished by that time. However, for those who believe otherwise, a radical return to the real Vaiñëava standard—nothing less than a complete revolution—would have been required. The collegiate compromise fell far short of that.

The massive deception of the zonal era—a deviation with horrific negative repercussions—was not eradicated any time afterwards. It has not been overcome to the present day. As far as “ISKCON” is concerned, its propaganda that the deviation has been removed serves its own purposes but has no basis in fact or truth. You are bamboozled if you do not acknowledge the root issues that have produced what only superficially appears to be today’s Kåñëa consciousness movement.

“ISKCON” is now cracked into different groups, and that negative resultant can directly be traced back to the zonal äcärya era. From an overly optimistic viewpoint of the movement’s history, it could have been eradicated even as late as the mid-Eighties. For argument’s sake, let’s entertain that theoretical possibility in order to give conclusive evidence that it was not done.

Accordingly, there was one final chance for all the deviations to have been uprooted in the mid-Eighties. We shall soon present that rationalization, but first we need to set the foundation leading up to it. That foundation must needs be based upon a discussion of honesty and dishonesty.

By the mid-Eighties, dishonesty had been so utterly woven into the fabric of a compromised movement—and into almost all of the devotees either controlling or representing it–that its leaders and their acolytes forgot that no one can be a genuine guru while dishonesty rages within anyone’s conditioned being. No one can be a guru when his mental quantum is plagued with dishonesty. No one can be a genuine guru while dishonesty is spoken and acted upon under the plea of “judge by the results” or under the plea of KIWE: Keep “ISKCON” Working and Expanding.

Kåñëa consciousness is centripetal. So-called Kåñëa consciousness, on the other hand, is centrifugal, even if, in the short term, some tactic is utilized to make it appear to be just the opposite. The centrifugal momentum following both the zonal äcärya era and the collegiate compromise (The Second Transformation) is unmistakable for those with enlightened eyes to see it, but that was not necessarily the case at first.

As such, we must begin our analysis even before The First Transformation of the Spring of 1978. Concealment and secrecy were endemic to the G.B.C. This was initially demonstrable during the centralization scheme of 1972, discussed threadbare last month. There is an element—at least, in many if not most cases—of intrinsic dishonesty when secrecy becomes integral to the managing of any movement.

A requisite quality of a brähmin is arjavam, honesty:

çamo damas tapaù çaucaà
kñäntir ärjavam eva ca
jïänaà vijïänam ästikyaà
brahma-karma svabhäva-jam

Peacefulness, self-control, austerity, purity, tolerance, honesty, knowledge, realized knowledge, and theism: Born of his own nature, these are the actions of a brähmaëa, the natural qualities by which the brähmaëa works.

Please note the sixth of the nine qualities, arjavam. Prabhupäda formulated and then formed his movement in order to–at least, primarily–create brähmins amongst the sincere and serious young people of the West, those who were genuinely interested in personal transcendence.

At the end of 1973 (the Christmas collection) and all throughout 1974, the plainclothes pick was spreading. Concealment was integral to it, as disguises were meant to conceal who the devotees were and what they were collecting for. Dishonesty was woven into their approaches. One such approach was to tell the target that the monies being collected were for feeding starving people in Bangladesh, yet none of the money collected went to Bangladesh. It was simply a ruse.

In early 1975 (perhaps earlier), Prabhupäda was informed about the all-pervading—especially in America—disguises being used by the devotees out on collection (maybe you call it book distribution), as well as some of the deceptive methods used to “pick the bone and bring it on home.” He was informed about the feeding-starving-people line, also. He never wanted it, and he did not approve of it. In his reply to a letter sent to him from a leading secretary, we find the following excerpt, dated 1-9-75:

“Regarding the controversy about book distribution techniques, you are right. Our occupation must be honest. Everyone should adore our members as honest. If we do something which is deteriorating to the popular sentiments of the public in favor of our movement, that is not good. Somehow or other we should not become unpopular in the public eye. These dishonest methods must be stopped. It is hampering our reputation all over the world. Money collected for feeding people in India should be collected under the name ISKCON Food Relief.”

As pointed out last month, the deception simply grew and grew along with the monetary collection. However, Prabhupäda wanted the dishonest methods stopped. That is made crystal clear in the above-mentioned excerpt. That order cannot simply be limited to the verbal prevarications made to trick the targets out on the pick. The occupation of brähmins and brähminis is suffused with honesty, but dishonesty had wormed its way, big-time, into the movement by the mid-Seventies.

Word did get out that collectors were no longer allowed to claim (to those they approached for a donation) that they were collecting in order to feed starving people in Bengladesh. However, except for that, nothing else changed, except the emergence of the change-up. It was in the mid-Seventies that the change-up got introduced, and it was nothing more than a blatant grift. The dishonesty would get worse.

Skipping ahead to just after Prabhupäda left the scene, we find the emergence of eleven pure heartbeats, allegedly. This was, of course, the zonal äcärya imposition. It brought deception to another level. The movement was descending into constant deception, all under the plea of the necessity for dynamic, institutional growth; it had to be constantly fed with more money and expand no matter the means.

This deception, the means, requires some analysis of The First Transformation. You are urged to better understand it. What are those root issues that have led to the manifestation of centrifugal corruption? They all were from the late Seventies. Here are five of them. Although three of these five have been reversed and are no longer being implemented in “ISKCON,” they still remain part of the mosaic of the movement conversion to a counterfeit organization.

First, there was the unauthorized creation of an untouchable Äcärya Board within the governing body. It consolidated full Commission authority unto the eleven great pretenders. For all practical purposes, the other commish and the temple presidents had their power taken away from them. This was the case to greater or lesser extent everywhere, the only exception being the Kåñëa-Balaräm mandir in Raman Reti, India. It held on until early 1979 and then was broken, despite the fact that the Äcärya Board was being questioned before that time.

Next, we cannot neglect all of that bad advice lapped up by various “ISKCON” leaders in their consultations with the Navadvipa mahant. There were many Bengali tropes then introduced into the movement, all meant to prop up the zonal äcärya imposition, which was also his proposal. Indeed, the concept of “the äcärya of the zone” was introduced by that man, who, forty-one years earlier, had engaged in similar activity in order to render the Gouòéya Mutt useless.

As far as deception was concerned, he said: “It is to deceive the disciple.” This was based upon another Bengali gem, which was “mat guru si jagat guru,” meaning that every disciple had to see his guru as a jagat guru, even if such was not the case. This man’s influence was without doubt an important factor in how The First Transformation played out.

Eventually, “ISKCON” split from having any connection with him. It was a major schism. It went down badly. Around that time, the Äcärya Board—which was also, at least indirectly, a part of his bad advice, was eradicated. Well, good, but the needle in and the damage done.

The next two we analyze have not been removed.

Some devotees have overcome this major misconception, which is also suffused with deception; however, many still cling to it. What is being referred to here is the false claim that a rittvik-äcärya becomes an initiating spiritual master upon the disappearance of the predecessor Äcärya. This was espoused also by the Navadvipa mahant when he said: “Rittvik-äcärya, then it becomes as good as äcärya.” His idea did not entirely create a new idea, because it was already the in the works before he was approached for advice.

This is certainly a root issue. Prabhupäda only appointed rittviks. He did not appoint any dékñä-gurus, at least not officially. He did not appoint or recognize any one of his disciples to be guru. However, the eleven great pretenders—with an egregious and obvious self-interest as part of their impetus—promulgated the false presumption that the appointment of rittviks in July, 1977 was the appointment of successor dékñä-gurus. In effect, two of these five deviations were rolled into one.

The appointment that never was (of eleven pretender mahäbhägavats), combined with the dogma that rittviks automatically convert into gurus when the Founder disappears, is still believed by thousands of “ISKCON” devotees world wide. These two root issues can be separated from one another only marginally, as they are obviously related. They are both fully grounded in dishonesty of the intentional variety.

The final consideration, the final root issue, was also laced with not only deception but deviation from the Vaiñëava standard. It was the division of the world into eleven exclusive guru territories, each run by powerful princes, all of whom came to be known as zonal äcäryas. This one has been eradicated, but the burnt remnants of its malignant effect is still tainting a heavily compromised and deviated movement.

How could the G.B.C. have possibly made such a major error? Yes, once again, the Navadvipa mahant suggested it. However, to mix up Prabhupäda’s administrative arrangement with the preaching of sannyäsés is mind boggling! To say that this was only a brief slip-up is simply to be engaging in apologetics by sweeping dirt under the rug. Prabhupäda separated the Governing Body Commission from the preaching in the very beginning, and that is why no sannyäsé was appointed by him as a commissioner in 1970, when the G.B.C. was formed.

Zones are for G.B.C. men; they are never meant for preachers.

To have each temple in any zone have only one guru on its so-called vyäsasän—despite the fact that all eleven of them were as counterfeit as three dollar bills—is an appalling example of the deception that became integral to Prabhupäda’s former movement after he left the scene.

That it was reversed to some degree was mostly because of the scandals and infighting amongst and between the gurus. Damage control. Still, it opened up Pandora’s Box for others to demand to be recognized as an institutional guru, which wound up breaking the monopoly.

Thus far, enough evidence has been presented of massive deception having entered the movement and then having dominated it–from the Seventies up to the mid-Eighties. Only the biased do not recognize all of that dishonesty now. Only dyed-in-the-wool Party Men continue to rationalize it. As such, was deception part of the collegiate compromise? Was The Second Transformation still loaded with dishonesty? Did it actually uproot the deviations and deceptions of the zonals?

All the rot, nescience, and bogus propaganda of the zonal äcärya hoax would have to have been exposed and uprooted for The Second Transformation to have been successful. Except for the Moundsville operation, it brought the high-flying gurus down from their elevated seats in all its temples, granted. That was commendable, but only a start. It no longer allowed any of its new gurus to be worshiped in front of the Deities. It no longer approved that Prabhupäda initiates be urged to worship their own godbrothers, another good step.

It removed from gurudom some of the worst of the lot, three in particular. It put significant pressure on the Moundsville tyrant, so make that four. It removed the guru zones. It doubled-down on not allowing any further influence from the rebel group we rightly call Neo-Mutt.

That is their argument: These changes were enough of a radical step as to rid the movement of the contamination of the zonal era. The movement was set upon a new and purified path, allegedly. The gurus were now to be treated as madhyam-adhikärés, and their numbers thus expanded significantly, with all such men voted in by the G.B.C.

As mentioned many times in our articles (and other presentations), a new mood of devotee dealings with one another then entered “ISKCON,” which was a breath of fresh air. That the Governing Body was now controlling the institution’s gurus—with the exception of the Moundsville despot (although he would also be removed soon)–was now established beyond doubt. It had been indicated when three of the original eleven had their guru status taken away from them previous to the collegiate compromise. Now it was even more solidly established.

The argument was that these changes, this transformation (which it certainly was) amounted to a complete cleansing. It was enough remains their argument. All the issues and deviations had been confronted and rectified. If such had been the case, then the all-pervading deception that was endemic to The First Transformation, the zonal concoction, would have been eradicated and honesty would be flourishing.

However, it was not so. The new leaders of “ISKCON,” headed by Professor Blueblood, had worked their way to the top of the turtle tank, but they did not finish the job. Did they confront the real root issues? This question can be conceptualized succinctly by answering the following questions: Can a genuinely initiated disciple receive initiation from a bogus guru? Can an institutional guru, one who cooperates and backs bogus gurus, be approved by an institution and be himself a bona fide guru when cooperating with a deviant institution?

These are obviously rhetorical questions, and they answer themselves. In order for someone to receive a genuine, a proper initiation, he or she must receive it from a bona fide guru. This also means, logically, that a bogus guru only has improperly initiated disciples:

From Cc: 1.35, purport: “One should always remember that a person who is reluctant to accept a spiritual master and be initiated is sure to be baffled in his endeavor to go back to Godhead. 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, for such a ship can never reach its destination.”


The Collegiate Compromise fell very far short of eradicating from “ISKCON” all that needed to be permanently removed. It was a significant transformation, no doubt. However, the guru-paramparä is not based upon time, place, and circumstantial changes which are either partial or unauthorized. The ambiance around the “ISKCON” centers improved—in some cases, significantly—but the root issues were untouched.

This is because none of the great pretenders of 1978 were bona fide gurus. That was only partially acknowledged during The Second Transformation, but it had to be fully acted upon in order for that effort to be judged anything other than another cover forbuying more time.

After the great schism with the Navadvipa mahant in the early Eighties, “ISKCON” had expanded its institutional gurus. All of these newer gurus were still eligible to receive uttama-adhikäré worship exactly as their eleven predecessors did and continued to do. There is evidence that they all did so, but that is not the important point. The important point is that, since they did not preach against the rubber-stamped, institutional gurus of 1978—who were all clearly bogus—those handful of newer gurus who aligned with Ocean’s Eleven shared in that nescience.

Sure, many “ISKCON” leaders preached against Hansadutta and Jayatirtha. They were low-hanging fruit. Hansadutta was removed for awhile, along with T.K.G., and Jayatértha crossed over to join Swami B. R. Çrédhar in Navadvipa in the immediate aftermath of the aforementioned schism. However, those three “ISKCON” men were certainly not the only ones who should have been criticized and removed from their undeserved posts, yet none of the newer gurus criticized the others. They did not want to rock the boat. Their silence spoke volumes.

After having been brought back for a short time, Hansadutta was de facto excommunicated in May of 1983, but T.K.G. was allowed to remain an initiating guru in good standing throughout the Eighties after he shrewdly finagled his return via the Topanga Canyon talks. The situation started to get out of hand in the mid-Eighties. Professor Blueblood distributed his initial treatise in late 1984, and it spread. It would have spread like wildfire if the INTERNET had existed at that time, but it did not. When three more of the institutional gurus were exposed for illicit sex with their disciples (one of the homosexual variety), the levee broke.

The First Transformation, which had initially been amended by those newer gurus, now had to be overturned. The Vanity Fair Despot resisted both vitriolically and contemptuously (“treat them like the Rotary Club”), but everyone else, realizing that G.B.C. imprimatur was necessary for them to remain gurus or even keep their reputations, buckled.

Thus, we had The Second Transformation in full blossom by the Spring of 1986 and as a flourishing plant one year later. However, its leaders and benefactors did not finish the job. Those three aforementioned sahajiyäs were removed from their dékñä-guru posts, but no one else was. The Moundsville Tyrant would soon be de facto excommunicated, but all of the rest were not chastised—all those who cooperated fully with The Second Transformation. They were allowed to remain gurus in good standing and keep their disciples. Those disciples were considered to have remained genuinely initiated . . .


This historical fact is not in the category of a tangent; it was and remains integral to the “ISKCON” narrative. It is at the very heart of the problem with The Second Transformation. If it even had the potential to completely right the ship, the collegiate compromise did not do so. Half truth means no truth. It did not turn it around. It changed the deck chairs, made new arrangements, and the ship’s passengers were treated better. However, by not eradicating the root nescience, it did nothing more than to increase the dishonesty still embedded in its movement. As Batman’s Alfred so aptly put it: “Some men just want to watch the world burn.”

In order for their movement to actually have been rectified and purified to the point that it had regained legitimacy—a legitimacy lost in the Burn Code of 1978—all of those tainted gurus would have to have been removed. All disciples initiated by them would have to have acknowledged their lack of standing, the fact that they were improperly initiated and were propping up an institutional delusion by their pretenses.

It was not done. The song remained the same. No one could possibly love any of that. No sane or serious male or female transcendentalist in the personal line could possibly love any of those who allowed all of this to continue to go down via a veneer of rectification . . .

. . . no one, of course, except fanatics!

The Rittvik heresy of late 1989 would soon surface to disturb a brief three years of better devotee interface. The Second Transformation brought a new dogma in town, and it had to be accepted by all. Those who did not do so were then branded, just like they were in The First Transformation. “ISKCON” would have to circle the wagons in order to fend Rittvik off, because it used, in many if not most cases, the same bad logic and emotional ploys that the mother ship had invultuated within all of its leaders, including those who became rittvik leaders, for well over a decade during the previous regimes.

“ISKCON” soon enough realized the danger of Rittvik. Remember, Rittvik was not advocating any kind of middle ground with “ISKCON.” It demanded that all initiations—past, present, and future—be recognized as Rittvik initiations. All “ISKCON” gurus and their disciples were to have the initiations conducted by rittviks ad infinitum . . . at least, that was the presentation of Hard Rittvik.

The initial Rittvik presentation was that rittviks were to be selected only by the G.B.C., but that had to be modified completely when the Commish rejected it. As such, there was even a brief but futile effort by “ISKCON” to ally with Neo-Mutt in order to crush Rittvik. This was via the Vaishnava Journal, which only spanned a few issues. It emphasized the importance of a physically present spiritual master. This aborted effort had almost no chance to succeed for various reasons.

Neo-Mutt was less of a threat than Rittvik. Neo-Mutt was nothing more than a second order simulacrum of Gouòéya Mutt, and the devotees of “ISKCON” and Rittvik were not attracted to any of that. Their movements had entirely different moods, methods, and ways of dealing from Gouòéya Mutt, i.e., those two were very similar to one another.

Both “ISKCON” fanatics and rittviks spin the so-called truth today, in their own differing ways, due to contempt and hatred toward those who preach The Truth, to those who oppose the rittvik-in-absentia concoction with its false initiations, false disciples, and false Deity worship. What we need is to strictly follow Prabhupäda’s instructions.

Prabhupäda wanted that his disciples become qualified, so that he could order them to become gurus and initiate their own disciples in their own rite. However, as we all know, THE ORDER never came, as nobody officially received the order to initiate while His Divine Grace was physically manifest. On the contrary, in 1978, there was the aforementioned disaster that spoiled everything and impacted practically everybody. As a consequence, what we are now in is an inconvenient time gap. In a letter to a leading commissioner, dated 3-14-69:

“The time gap mentioned by you is inevitable, because the disciplic succession sometimes becomes disconnected, as we find from the Bhagavad-gétä. This is the influence of material energy, and to link it up again, it takes some time.”

The Vaishnava Foundation has always preached—and continues to preach–that there should be initiations, however, only if they are available from a bona fide guru. Because there is no bona-fide guru now, we are in that awkward time gap. In this unfortunate period, all devotees must recommend avoiding any false initiations offered by any of the deviant groups currently operating in the West and supposedly representing Vaiñëavism, namely, “ISKCON,” Rittvik, and Neo-Mutt. The positive alternative is to take shelter of TheÄcärya, Prabhupäda as çikñä-guru, read his books, follow his instructions, worship his mürti or picture on an altar along with the picture of Païca-Tattva, especially when offering food.

Regarding the notion of starving the Deity if replacement brähmins are not constantly being initiated, we find the following quote from a platform lecture by Prabhupäda, dated 2-18-76:

“So, if we actually want to serve according to our means, K???a is ready to accept our service. But you cannot think that ‘Without my service, K???a is starving.’ No, that is not. Nija-l?bha-p?r?a?: He’s always complete in Himself. He doesn’t require our help.”

Bhagavad-gétä, 4.2, confirms that sampradäyas scatter and disappear:

evaà paramparä-präptam
imaà räjarñayo viduù
sa käleneha mahatä
yogo nañöaù parantapa

“Oh Subduer of the Enemy, this science was thus received through guru-paramparä, and saintly kings here understood it in that way. In course of time, that great science of bhakti yoga was scattered and lost.”

That is now happening. The Deities will still be served during any process in time . . . at least, up to a point. The scattering is taking place in “ISKCON,” and its Deity worship obviously cannot be up to the highest standard. Nevertheless, the Deities will still be served opulent food, either by pujärés who were genuinely initiated or by those who are improperly initiated. The latter will increase. “ISKCON” caused the problem, has not solved it, and Rittvik does not solve it, either.

There was an incident where a self-proclaimed rittvik renounced his initiation from the local “ISKCON” guru in L.A. in the early Nineties. Yet, he was so pukka and trained that the temple president allowed him to remain head of the püjärés and go up on the altar every day. Your host speaker was there to see and remember this. At the Rädhä Dämodar temple in Våndävan, the Deity worship is minimal, an understatement. It is nowhere near the standard, but it goes on. Food is still being offered. A wave of incense, bang of a gong, and done.

The starving-the-Deities whip itself is the institution, be it “ISKCON” or Rittvik. The barbs at the end of the whip are fear and guilt. Both groups insidiously impose a psychic whipping (“you want to starve the Deities”), but the handle of that whip consists only of BAD LOGIC. The handle is held by the strong grip of deception. “ISKCON” is no stranger to this emoting; in point of fact, that’s where the rittviks got it from.

The Deities are not starving. The Mother Ship and its inimical offspring use the bad logic that, because the Deities cannot be starved, then Prabhupäda must have arranged an aftermath for initiations. They neglect that unauthorized processes historically lead to breakages from the guru-paramparä and the scattering of branches and sub-branches from the genuine line as a result. These splinter groups do not immediately disappear, only because they are all on a different time scale.

Both “ISKCON” and Rittvik try to flog those who make legitimate points, but only those with a poor fund of knowledge (and a prejudice) will buy into their bad logic narrative. No one can ethically or logically establish the so-called legitimacy of “ISKCON” initiations or rittvik-in-absentia concoctions based upon the starving-of-the-Deities trope.

It is not even in the category of weak evidence, which, for rittviks, is all that they otherwise have. Of course, every cult leader is very shrewd in emoting in that way, but it is an unintelligent proposition. With The Third Transformation now at its fag end, we all see that “ISKCON” is scattering, and the rittvik-in-absentia deviation is a component in that.

The eleven most powerful men on the G.B.C. tripped the Burn Code in the Spring of 1978. The shutdown immediately spread through the network and fried the power nodes, with only Räman Reti as a ten-month hold out. The spokes from the power nodes—all the devotees in the movement in each of those centers or affiliated with them—were quickly contaminated or left or both. Many of them were burnt, fried, and deep fried by the imposition. Those who did not buy into it, if they protested, were labeled in many unjust ways. They are vindicated now.

The eleven pretenders became unwitting dupes of bad advice received from the Navadvipa Mahant. They wanted that bad direction and mistaken knowledge, however. Thus, they disconnected the movement from the actual paramparä and formed what we now accurately call the fabricated, so-called “ISKCON” confederation.

It had to keep undergoing transformation when the previous one began to crater; such was the case in the mid-Eighties, The Second Transformation of the collegiate compromise. We are now at the fag end of The Third Transformation, the Hinduization of “ISKCON.” Be assured that it will not be the last one. The next narrative should prove interesting.

All of these transformations are under the strong grip of institutional deception. The initial anomaly was injected by the asära Gouòéya Mutt via the Navadvipa Mahant, a man who had no influence in Prabhupäda’s branch of the Hare Kåñëa movement. Besides that, he was not even known by the overwhelming majority of Prabhupäda’s initiated disciples. Yet, all of a sudden, he became prominent man, providing fertile soil for the apotheosis of the eleven seeds desiring it.

They all became massive enjoyers. They were confident that their dishonesty would not be spotted by most of the devotees, particularly in the short run. Their confidence proved warranted. However, that short run period is now over. People are catching on. Toppling the zonal scam and replacing it with another scam is being seen for what it is.

The root issues are not being confronted within the current version of “ISKCON,” but this could change. The Hinduization transformation has created an alternative that is covering over all of this, but that narrative is winding down now. The Western Hindoos are a fickle bunch. They are heavily egocentric and clannish. They tend to be quite wealthy.

This indicates that, at a certain point, they will realize that they really don’t need “ISKCON” all that much. They have the means to create their own American and European temples without that influence, what to speak of the guidance, of and from white elephants, who they consider inferior to themselves. If this prediction proves accurate, when they migrate to their own Western temples and their own beautiful Deities, their monetary contributions to “ISKCON” will dwindle, significantly. It will then be time for another transformation.

However, that segue will also be excellent to further expose “ISKCON” and poke further holes in its narrative. It will be weakened, and, to some degree, floundering. The INTERNET will provide the means to spread the message that such a new transition is a resultant of past factors, including its neglect to recognize and rectify the deep and fundamental deviations within it and confront the root issues connected to them.

The colossal hoax known as the fabricated, so-called “ISKCON” confederation is a pseudo-spiritual scam. Darwin loves Bitcoin. Darwin burdened the civilized world with his anti-Vedic concoction, one which postulated a wrong theory of evolution. It pretended to explain the meaning of life, and subtly promoted atheism in the process. Bitcoin is a form of counterfeit currency. At any moment, the Department of the Treasury in America could outlaw it, leaving all who possess it with the equivalent of holding a load of three dollar bills.

We need legal tender. After the Burn Code, “ISKCON” promoted (and continues to promote) an anti-Vaisnava system of initiation, one which does not bestow actual realization. There is no spiritual evolution in it. Instead of giving enlightenment, it keeps everyone floundering in the scattered sun of meager, dim, compromised light.

The world is now flooded with bogus gurus and improperly initiated disciples. They will continue to appear to thrive for awhile, but all of it will be exposed in due course . . . much to the detriment of those who have neglected the warnings about its whole counterfeit scheme.

There is no need for you to be among them. Because it is full of dishonesty, “ISKCON” can never be trusted. The deception was not at all uprooted during The Second Transformation, what to speak of during the Hindoo Hodgepodge. Concerning love and trust, you have no obligation to love any of it or any of its enablers. And, as far as that goes, you need not even like them very much, either.





1 Robb Thurston { 04.01.23 at 16:42 }

With reference to “After The Burn Code — KCd’s Podcast April 2023 . Kailasa Candra;
I am very impressed with the coherent theology (truth spoken to the present generation) and history (the tangible form of truth ascertained from documents and related sciences). I was present to see His Divine Grace A.C. Bhaktivedanta Swami for about a decade. I can affirm that the theology and history presented by Sriman Kailasa Candra dasa is not biased, it is the truth. This account is worthy, and I confirm it unconditionally. Bhadravardhana dasa, aka Robb Thurston.

2 Meesala Gopikrishna { 04.02.23 at 13:57 }

The latest missive, After the Burn Code by Kailasa Candra Dasa gives a concise discussion on the Three Transformations which shook Srila Prabhupada’s movement and still continue to do so. With regard to the First Transformation, Kailasa Candra Dasa, acutely remonstrates how Srila Prabhupada’s desire to create a Honest Vaishnava Brahmana community to spearhead his bona fide Krishna Conscious Movement gradually got converted into a community of corrupt, manipulative and power hungry “ISKCON LEADERS”. As for the Second Transformation, Kailasa Candra Dasa gives insightful realization to his readers that the new Madhyam-adhikari Guru reforms against the original deviant Eleven Uttama-adhikari Gurus was only a mask of allegiance to cover up their notorious intentions to control and manipulate as before but in a covert manner. Finally Kailasa Candra Dasa in the missive pondering on the Third HINDU Transformation gimmick, sends a sagacious caveat to “ISKCON” and its institutional followers that their CLANNNISH HINDU COMPANIONS could leave them any time soon which would force “ISKCON” in the near future to go for a Fourth Transformation, thereby sullying themselves further and becoming totally out of touch with the once bona fide Vaishnava movement founded by Srila Prabhupada.

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