KCD’s Monthly Podcast – July 2023

Podcast transcription:

A Thin Veneer Covering a Cult-ure Beneath It

by Kailäsa Candra däsa

HARIÙ OÀ NAMAÙ

There are unexpected influences which enter the astral body of an individual seeking the Absolute Truth, influences which could result in such a transcendentalist coming to Kåñëa consciousness. Whatever path or cult one chooses will be produced by different influences. When selected, all these will entail an atmosphere of a distinct attitude, one which is different from that of the mundane. Those competing cult attitudes will be infused with the exclusivity of being the only way.

Obviously, we focus upon the influences and attitudes contacted by transcendentalists who approach and/or enter bona fide (or bogus) manifestations of bhakti-yoga. Everyone’s path of approach to the Absolute is individual and thus different—at least, to some extent. Nevertheless, there are some common threads for personal transcendentalists, since they have a different attitude from the impersonalists.

The impersonalists and voidists dominate the scene, both in the West and in India. The difference in attitude—which includes a difference in confidence—is often stark, sometimes producing painful realizations. You can get overlorded by a cult figure absorbed in self-apotheosis and his accompanying confidence. That kind of confidence is always infused with contempt for those who do not share it. Getting caught in such a cult means to be in a pathetic position underneath a bright, starry sky that is ultimately nothing more than a dreadful roof.

It may appear to be an Eastern cult. Superficially, it could be so, but artificial, contemptuous cult attitudes and their accompanying confidences are mostly Western. The current Western civilization—philosophically, socially, economically, and especially politically—is anti-Vedic, and thus automatically anti-Vaiñëava.

Yet, somewhat indirectly, the cult’s divergent makeup gives a seeker (the one who fortunately survives the ordeal) a clue as to something being very wrong within it. Beneath the thin veneer of Western civilization, a painful and fearful realization lurks everywhere: Those you contact or have to deal with have the same bestial and reptilian mentalities and emotions as are found where sub-human entities populate the uninhabitable forests and swamps of this lonely outpost we call Earth.

There is a Sanskrit word called äçrama. It means shelter. There is also the term known as guru. It means heavy with knowledge and realization. A genuine guru forms an äçrama, wherein those who come to him for protection receive it. His Divine Grace A. C. Bhaktivedänta Swämi Prabhupäda attempted to create an international house in which all genuine seekers of the Absolute Truth could take shelter, live happily, and make progress on the path to perfection.

This attainment of perfection is called siddha; we have spoken about it previously. In order to transcend the cycle of birth and death (called saàsära), it is imperative that you transcend whatever vestiges of animal and reptilian life are still present in your astral body. You cannot do that within a cult where its leaders are still loaded with those proclivities. A genuine bhakti-cult helps you, but not a sahajiya group.

All genuinely transcendentalists know this, but when someone initially becomes a seeker of the Absolute, he or she sometimes does not know it. However, the realization comes soon when accepting the yogic path, and it can be quite scary. Nuclear jitters are one thing (and we are in another period when they are re-emerging), but the existential jitters of realizing how the so-called man or woman you are dealing with is, internally, little more than a two-legged animal or reptile, is another. It is a constant social factor, and that alone makes it fearful. When it is also the actual situation within a bogus manifestation of bhakti-yoga, it is far worse.

You come to the shelter of a guru in order to escape existential fear, and that freedom is provided . . . or it is supposed to be provided. It was provided for all newcomers to Prabhupäda’s branch of Lord Caitanya’s Hare Kåñëa movement in the latter half of the Sixties and most of the Seventies. However, a lot has gone down since then.

It’s a scary realization when you actually see (the Sanskrit word for this is vijïäna) that you are dealing with so-called devotees whose intoxicated minds are absorbed in delusion, envy, violence, hatred, over-lording, aggrandizement, fury, and greed. When you realize a two-legged animal with tiläka on the forehead and kunti beads on the neck (perhaps carrying a daëòa) for what he is—and if you used to consider him a comrade, or a reputable leader of a spiritual institution—there is a kind of deep shock. It produces a cult variety of existential jitters, because that is where you are living, and that is everywhere in your new life. There is no shelter, but Prabhupäda was supposed to have brought us that oasis.

Are you picking up on what I am putting down?

It WAS that oasis for awhile. You come to what appears today to be a Hare Kåñëa oasis or shelter from the burning fire of what’s underneath the thin veneer of Western civilization. You do so only to find out, even during the period of economy, that you have entered but another version—a much worse version–of the same thing.

An elder godbrother, once a (somewhat) close friend, has called the initial weeks or months that a devotee enters Kåñëa consciousness to be the stage of economy. Although I never heard Prabhupäda use that terminology, it nevertheless makes sense. There is an exhilaration during the early weeks of the process. Although the austerity is very tough, benedictions of various sorts come quickly and easily. It is an exhilaration that could never have been experienced before, because the topmost level of The Transcendence is not to be found anywhere below it.

In most cases, there is another factor, as well. The devotee who finally reaches Kåñëa conscious faith (in Sanskrit, this is known as komala-çraddhä) has often previously gone through an excruciating period of research into other philosophies, sacred texts (in almost all cases, so-called sacred texts), cults, and, even religions, particularly of the Abrahamic variety. There is much relief to be had when a sincere and serious seeker of the Absolute Truth gets above and beyond all of that.

There is so much relief when he or she comes to the plane of perfect teaching, perfect process, and perfect understanding of how everything fits—without contradiction. This is initially achieved when you reach the first rung of Kåñëa conscious faith, philosophy, and process.

Our presentations center on transcendence. As such, we delve little into astral detours, such as “spiritualism,” which is not rightly named. The many and various materialistic and empiric philosophies and/or groups need not be given much consideration, and we do not do so. When a sincere and serious thinker rejects all forms of materialism, he or she begins search for the Absolute Truth. In the due course of that search, there will be philosophical connections, and decisions will have to be made constantly based upon unavoidable confrontations.

For example, is the Absolute Truth ultimately cosmic, void, impersonal, or religiously theistic? If it is cosmic, the argument could (and should) be made that transcendence would then be an illusion. During the era of the hippie high life, there was much talk about “cosmic consciousness.” It was considered by many of them to be the ultimate realization, and contact with it was believed to be made via hallucinogens.

Yet, there are preliminary questions to consider: Does the advanced state of cosmic consciousness exist? Certainly it does. Can a human attain to this state of realization? It is possible, but rare. Is cosmic consciousness—which obviously implies a kind of universalism as the ultimate paradigm of the Absolute Truth—is this consciousness the topmost realization? Is it a form of pantheism? Or is universalism much higher than pantheism? Can either of them be considered theistic?

On the basis that most Western seekers do not even come into contact with henotheism (nor do they even know about it), the next encounter by the seeker of the Absolute is with voidism, exemplified by Jain and Buddhist teachings. Since Jainism is, more or less, restricted to one area of India on this planet, we shall simply consider Buddhism.

It is, in some form, available everywhere, and it is also quite popular amongst the intelligentsia, New Agers, and many celebrities of the Western world. The Buddhists consider the goal of its teaching to be the Absolute Truth. There is a transcendental element to it, obviously. Sometimes—make that most of the time–that goal is said to be nirväëa. Actually, in classic Buddhism, such is not the case. Is complete cessation of all desire the ultimate goal of realizing the Absolute Truth?

For those who believe it to be so, they gravitate to some line of Buddhism and some rinpoche or llama. To wit, tear down the house of pain and, as a result, cease desire, cease to exist, and realize the Absolute by becoming nothing. In Sanskrit, this philosophy is known as çünyaväda.

Yet, in Vedic texts, there is not only mention of nirväëa: There is also mention of brahma-nirväëa. This refers to the impersonal Brahman. In the hippie era, it was often called “the white light.” It is superior to cosmic consciousness, but this differentiation was not known by very many hippies, most of whom were too casual and anti-scientific when it came to researching the Absolute Truth.

The Upaniñads emphasize attaining to the white light of Brahman. They are classic Vedic texts, but only one of them stresses what is above and beyond Brahman. The idea advocated by the gurus from India (but not by the Buddhist gurus, of course) was to realize yourself as a spirit spark, as eternal Brahman, and then to merge into it.

In other words—and this was directly preached by virtually all of those Indian gurus (with one stark exception) impersonal Brahman is God. Realize it, merge into it, and become God yourself by such merging into The Oneness beyond all differentiation, beyond all desire, and beyond all intelligent comprehension.

Up to this point, we have not mentioned theism. Is theism transcendental? The Abrahamic religions would certainly not implicate any of their religions with this term. They are after heaven, which they falsely claim is eternal. Heaven is very gratifying, and life there is much longer than it is here. However, although heaven is part of the higher sector of the material universe, it is lower than cosmic consciousness.

In short, the theism of the Abrahamic religions (and we can include Deism to some extent in this) is not at all the theism of the Vedic conception. That is known as Vaiñëavism, which is entirely transcendental. Most of the listeners and readers of this presentation know it as Kåñëa consciousness, and rightly so. When the seeker runs the gamut of all of the preliminary trials and tribulations (and successfully passes through the confrontations intrinsic to them), he or she comes to Kåñëa consciousness.

Again, what stages any individual has to pass through (in order to come to Kåñëa consciousness) will be shaped by that individual’s sva-bhäva, interests, and the environment and time in which he or she lives. For example, none of the hippies—a significant slice of whom came to Kåñëa consciousness in the mid-Sixties through the early Seventies—none of them had to pass through considerations of the Abrahamic religions. This is because they paid these so-called religions no attention. There was nothing in Orthodox, Catholic, or Protestant dogma to have to deal with or pass through, because those stumbling blocks had already been rejected, root and branch, by virtually all hippies.

There is an irony in this, and it will be discussed subsequently. What you have heard and/or read thus far can be considered a kind of mini-introduction. If you are into the topics introduced in this presentation, it is presumed that most of you are devotees of the Supreme Personality of Godhead—at least, devotees of some sort. Those other philosophies, cults, dogmas, and teachings hold little or no value for you, and rightfully so. They should not be valued, as they are all ultimately useless, because they are all chock full of mistaken knowledge.

For the handful of you who are seekers of the Absolute Truth and this is, basically, your first contact with Vaiñëavism, then your host speaker has both very good and very bad news for you. Paradoxically, both forms of news are integrally interrelated. Be patient: You should be able to assimilate this fact as your hearing and/or reading proceeds.

By now, if you are sincere and serious, you have heard strong evidence—make that conclusive evidence—that realization of the Absolute Truth is not at all easy. Actually, it is even harder than you think. That is part of the bad news. Why that is particularly so at this time will be explained to you in some detail. The good news, in part, is that, if you are just now coming into contact with Vaiñëavism, it is possible (if not likely) you can immediately quantum leap over becoming entangled in the bad news. It is doable, and, more importantly, it must be done.

As an analogy, consider a board game played by young boys back in the day: You roll the dice and hit a square that is connected to a ladder. This immediately moves you up ten or more squares. If you hit a square with a chute, you go down. The board game was called Chutes and Ladders. Only if you of an age similar to mine is it likely that you played this simple game, which was solely based upon luck. For you complete newcomers, coming into contact with this presentation is a ladder!

When His Divine Grace Srila Prabhupäda arrived on American shores in the mid-Sixties, he inaugurated a branch of the Hare Kåñëa movement. That aforementioned stage of economy was part of the benediction that his initial followers received by serving him in subordination. Subordination is intrinsic to Kåñëa consciousness. When you come to Kåñëa consciousness, the material world (and all of its countless factions) work against you, with very rare exceptions. Such was the case for the devotees who came to Prabhupäda’s branch of the Caitanya Tree in the Sixties and early Seventies, your host speaker included.

Such is not the case at this time, however. You do have some things going for you now, and these will be discussed subsequently; you have benefits we did not have back in the day. However, you have three big things going against you that we did not have to deal with directly until (mostly) after Prabhupäda departed physical manifestation.

These three major impediments are known as: 1) The fabricated, so-called “ISKCON” confederation, 2) Neo-Mutt, and 3) Rittvik. These are, individually, major stumbling blocks on the path of the difficult process of knowing and realizing the Absolute Truth. These cults all have different attitudes when you enter into their spheres. They are all supremely confident and contemptuous. However, they can be overcome, and you must transcend them.

You must do so in order to reach the final goal of Kåñëa consciousness. Henceforward in this presentation, we shall primarily consider the fabricated, so-called “ISKCON” confederation. It is the Mother Ship, the Big Kahuna of the three groups, and it is, ultimately, the most dangerous of the lot. Without good and honest association and the knowledge that only genuine devotees can give to you—along with essential service opportunities provided to you by them—it is very difficult to get to the other side of the chasm these three fake manifestations create.

TATTVAMASI

The wheelhouse of their scams consists of effective blocking power, which is impeding and covering; it pulls you away from the Absolute Truth. Not only are they conspiring to do this to you in various ways, they are already fully engaged in it. In order to understand “ISKCON” better, let us consider the following verse from Çrémad-Bhägavatam, 7.15.12:

vidharmaù para-dharmaç ca
äbhäsa upamä chalaù
adharma-çäkhäù païcemä
dharma-jïo ‘dharmavat tyajet

“Irreligion, religion for which one is unfit, the semblance of religion, analogical religion, and cheating religion are the five branches of adharma. One who knows real religious principles must give them up.”

Dharma means religion, but this must be understood in the proper context. Dharma is your ultimate, true, and eternal nature. Any system of spiritual life with a genuine guru-paramparä, one which allows you to realize who you are, is to be considered dharmic.

The term “religion” need not be overemphasized. Real devotees do not consider that Prabhupäda’s movement should be referred to primarily as a religion. Instead, it is really a culture and a philosophical system authorized by the cream of the Vedic literatures. It is based upon guru, çästra, and sädhu; it is not based upon religious protocols. When the term “religion” is used, it all too often conjures up images of organized religions in the Western countries of the world. This is never wanted, because that is not the Hare Kåñëa movement.

What is applicable to it is just the opposite. In other words, although your host speaker is now using the term “religion” in the description and explanation of the Bhägavatam verse, consider that I am actually referring to the Vaiñëava line of guru-paramparä, which predominantly means its process, culture, and perfect philosophy.

When an organized Vaiñëava entity—or what appears to be a Vaiñëava organized manifestation—acts according to its concepts and goals, if it is not bona fide, then it falls into the category of vidharma, para-dharma, abhäsa-dharma, upamä-dharma, or chala-dharma. It may have symptoms and manifestations that include more than one of these deviant elements, but it will essentially be but one of them.

Let us consider “ISKCON.” Is it irreligious? Not according to any loose or corporate standards accepted in the West. It has the ephemeral and overt requirements to be considered a theistic group. It worships a Supreme Being. As such, “ISKCON” cannot (superficially speaking, of course) be considered irreligious or atheistic.

Is “ISKCON” a religion for which its participants are unfit? Interestingly enough, some of its scholastic and intellectual critics consider it to be so. They say that Westerners should not engage in its austerities, its manner of dress, its rituals, its mantras, or in its particular lifestyle. They claim that Westerners are unfit for this kind of Eastern worship. Obviously, all devotees reject this, but we can see where these critics are coming from by some recent results. This is an in-depth topic, actually.

Prabhupäda, in an authorized way, modified (do not read compromise here) the process to enough of an extent that most sincere and serious Westerners could take to what he demanded of them from it. For the purposes of this presentation, we should conclude that “ISKCON” is not so severe in its regimen as to wipe out those who participate in it, on the basis that they are unfit to accept its austerities and rituals.

Is “ISKCON” an abhäsa-dharma? Most certainly it is! From every angle of consideration, it is an abhäsa-dharma. From the angle of it being a semblance of what it was originally and what it was meant to be, it is certainly a semblance. From the angle of it being a lax and half-hearted representation of a genuine Kåñëa cult, it also fully qualifies. From the angle that it is an imitation of a bona fide bhakti manifestation, again that shoe fits and “ISKCON” is wearing it.

Is “ISKCON” an analogical religion? We must conclude that it is not. It has no such features. It does not employ analogies or myths in order to spread its influence. It certainly is not into scientific ways of expressing its ladder or message or what it means to be an “ISKCON” devotee.

Is “ISKCON” a cheating religion? Many of you will opine that it more fully qualifies in this category rather than as a semblance. Ultimately, that it engages in cheating—and this is well-known by now—does not mean that it is PRIMARILY a chala-dharma. Rittvik is where you get an egregious example of a cheating religion.

The original formation of “ISKCON” (from which it has warped) was completely bona fide. “ISKCON” is itself a splinter group from its original foundation, which was cent-per-cent free from cheating. Your host speaker would argue that Prabhupäda’s branch of the Hare Kåñëa movement back in the day was the only organized Vaiñëava entity in the Western world that was not cheating those who came to it—before it deviated in the late Seventies, of course.

Certainly, “ISKCON” has cheating arrangements within it, but, because of what it split off (that first split being the zonal era)—and because the teachings spread by the original entity are still, to some significant extent, available from it (this refers primarily to the Bhaktivedänta Archives, as some of you have already intuited)—“ISKCON” cannot be pegged to be PRIMARILY a chala-dharma.

It is an abhäsa-dharma. Although it is rather irreligious (in that it now contradicts the regulative principles of real dharma), it is not to be categorized as a vidharma. Although it is also a hypocritical manifestation, it is not to be categorized into the para-dharma category. Although it opposes the guru-paramparä, and although it misinterprets Prabhupäda’s intentions for carrying out what he wanted as his mission, it is mostly a semblance of the real thing.

Why does “ISKCON” still have the power to spread? What is the means by which it convinces people that it is the best or only way to achieve the spiritual world? For those who are unable to recognize the superficiality of its veneer of civilized behavior—which means those who do not know its actual history and how it took over—what is it about “ISKCON” that still attracts? What is it about “ISKCON” that still convinces?

There are many reasons obviously, and all of them cannot be accurately listed and explained in this presentation. As such, if we boil down to the essence of these obviously interrelated questions, what is the intrinsic quality? Is it a quality that is unique to “ISKCON?”

Actually, it is its particular twist on something, generically, not at all unique to cults. For the answer to this important question, let us remember that nifty short book which Prabhupäda produced in the mid-Seventies. The Sanskrit title is Upadeçämåta. Its author was the great Caitanya disciple and guru in our branch of this line, namely Rüpa Gosvämi. The English translation of the title is The Nectar of Instruction.

We are going to focus upon the third verse, which is:

utsähän niçcayäd dhairyät
tat-tat-karma-pravartanät
saìga-tyägät sato våtteù
ñaòbhir bhaktiù prasidhyati

“Enthusiasm, confidence, patience, straightforward dealings, renunciation of bad association, and following the footsteps of the Äcäryas are the six principles for achieving complete success in bhakti-yoga.”

Which perverted reflection of these qualities becomes paramount in the deviated institution? When there is such a semblance of a genuine bhakti-cult, then many of its original and bona fide principles must also still be reflected in that facsimile. Such is the case with “ISKCON.”

Satan is ignorance, and there is a great deal of it in “ISKCON.” Indeed, Satan calls the shots there, but this is hardly recognized. We can probably find a potent clue which addresses the question accessed from this verse of Upadeçämåta. Actually, we have already given you that clue.

Confidence and attitude are inextricably linked. No sane person denies this. Confidence is essential in any successful endeavor. In terms of the perfection of bhakti-yoga, that is reiterated in this verse from The Nectar of Instruction. Yet, confidence is to be found in all cults. It is also generally found in the competing nation-states of the world, including much of each of the citizenry comprising each nation.

The various Buddhist lines are loaded with confidence. Ditto for the Mäyävädés. None of them lead to the perfection of yoga, the perfection of this rare human opportunity. Of course, we are including “ISKCON,” Neo-Mutt, and Rittvik in this syndrome of overconfidence. Once you peel off the layers and get close to the onion’s core, once you put almost all the pieces of the puzzle together, you come to Kåñëa.

When you do, you will certainly be confronted with the fierce astral struggle between and amongst “ISKCON,” Neo-Mutt, and Rittvik. Actually, considering Rittvik in particular, it has its own internecine conflicts within its overall heresy. If you enter into that wheelhouse, you will find this out sooner or later . . . probably, sooner.

As just mentioned, you will—from direct experience (if you enter any of these three splinter groups)—you will find the leaders in them loaded with confidence. It is unfounded overconfidence within the milieu of a cult attitude, one which is as obnoxious as it is dangerous. Those aggressive leaders exude extreme confidence; sometimes, it is of the oppressive, manipulative variety. Those saffron dissemblers especially demand an attitude from you. If they pick up that you are not exuding it, they may ruthlessly snap you for failing to shove all your chips full in.

What is the basis of their confidence? It has been mentioned repeatedly thus far: It is the all-pervading attitude of the group think, with individual agents of the Borg—all of whom are invultuated by the cult egregor on the astral plane–wielding highly contagious energy in order to crack those who have not yet fully bought in.

Every cult forces its followers–through deception, guilt, and doubt–to develop a need to be reassured that they are accepted by its leaders. There is a price to pay for that acceptance. You get nothing but spiritual degradation from it, but that obviously is not what is advertised. Instead, all the unfortunates have been promised an automatic ticket to the spiritual world as long as they stay on the boat.

How do they prove that they are loyal? The way that they prove that is that they adopt the same all-pervading attitude exuded by the cult leaders of choice. Better than that, they adopt a proselytizing confidence to bring in new fools, who, like themselves, then get suckered and overwhelmed by false confidence. It is false, but people with a poor fund of knowledge cannot see that. Instead, they simply pick up on the powerful emotion, which cracks them and their ability to resist what only appears to be a group of blessed devotees.

It gets better. There is another price that has to be paid. A new false flag has to be worshiped when replacing its exact opposite; this goes down through the emergence of a major transformation forced by damage control. We all had practical experience of this in the mid-Eighties. The zonal scam was cratering due to major scandals, many of them of the sexual variety. The pompous glorification of sahajiyäs posing as mahä-bhägavats was exacting a toll, and doubt was creeping in everywhere. Satan saw that it was a time for a change.

And change there was: The Second Transformation of the collegiate compromise was ushered in primarily by Professor Blueblood and his powerful position papers. Remember, during the zonal era, if you did not believe in the complete divinity of Ocean’s Eleven, you were considered a demon or influenced by pathological forces. You could and would be ostracized for that if you spoke up about it. You would certainly be criticized and held in low esteem at bare minimum.

In August of 1978, Prabhupäda’s most effective personal secretary was living in downtown Våndävan. He heard about all of the glorification that these new gurus were receiving throughout the world (they were not receiving any of that at Raman Reti). As a result, in distress, he wrote a long, thoughtful letter to one his godbrothers—who happened to be one of the eleven—making cogent arguments that all of that worship should cease, that none of it was what Prabhupäda authorized.

He was simply dismissed as being out of touch, informed in a reply by snail mail (there was no INTERNET then) that the worship and glorification program was being received by everyone in the West with great enthusiasm and joy. It wasn’t, but that was the attitude being projected by the eleven and their loyal sycophants. The eleven great pretenders were overconfident that they could cavalierly dismiss this warning from an elder godbrother, one who was the best scholar in the movement and had been assigned to finish translating the Bhägavatam after Prabhupäda departed physical manifestation.

The temple president of Bombay, at almost the same time, wrote a position paper of protest, although his had more bite to it than Pradyumna’s letter. One of the eleven came down very hard on him, although Bombay prez was a leading devotee in the movement, particularly in India. Hansadutta told him to stop criticizing Prabhupäda’s pure devotees.

Hansadutta accused him of trying to kill the movement. He demanded that he stop issuing his position papers; stop causing havoc and disruption. He claimed that Bombay prez was envious that Prabhupäda, as one pure heartbeat, had allegedly empowered eleven pure heartbeats as his replacements, all of whom were more dear to Prabhupäda—and more advanced in spiritual life—than the Bombay critic.

All such massive overconfidence crumbled in the mid-Eighties. It was replaced by another transformation, which did not clean house but only made superficial improvement. The Kåñëa consciousness movement is not meant for projecting improved superficiality into the general mix while corruption still lurks within it.

There were some devotees—your host speaker was one of them—who did not buy into The Second Transformation. The current got switched from DC to AC. You had to accept. The vitiated G.B.C. approved the new dispensation. If you did not accept, then you were, like before, compared to an axe trying to chop down the tree of “ISKCON.” All the fools did not want their initiations to be challenged. The initiating gurus were busted down to madhyams, although they were no such thing. They were sahajiyäs, light years inferior to the status of madhyams.

Yet, a new overconfidence emerged in the Borg, and everybody had to accept it. A new flag replaced the previous one. It flew completely in the face of what had been accepted and promulgated before, but that elephant in the room was entirely ignored.

There was a new cult in town. It was implemented. You cannot make progress in bhakti without confidence, and the new confidence of the new collegiate compromise was a transformation that every devotee—upon pain of ostracism—was obliged to make. This is how bogus bhakti cults operate. Realize it for your own benefit, for your own protection, and for your only chance to make real transcendental progress.

The colossal hoax known as the fabricated, so-called “ISKCON” confederation is a pseudo-spiritual scam. Since Prabhupäda departed, it has undergone three major transformations, all of them radically different from the one they replaced. The First Transformation upchucked his actual movement, and a brand spanking new confidence was demanded. After that, it was one unauthorized concoction replacing the previous facsimile. According to time and space, if you were part of any of these, you were engulfed on the astral plane of the new group think attitude.

The attitude you were ruthlessly forced to accept in the previous iteration was now condemned. Warlocks with daëòas were the chief enforcers both times, along with their hatchet men. How can you have confidence in such an organization like “ISKCON?” How can you have any confidence in these kinds of unpredictable, unreliable, andfarcical reversals? Those are rhetorical questions, of course.

SAD EVA SAUMYA