KCD’s Monthly Podcast – August 2023

Podcast transcription:

Controlled Demolition

(The Dead Bounce and the Long CON)

by Kailäsa Candra däsa


We need to understand Prabhupäda’s movement in terms of the applicable time and scale perspective. We need to understand its superficial–and, hopefully, temporary degradation (its current deplorable state)—in terms of a time-scale which differs from that of the human experience. The time-scale of any branch of the Hare Kåñëa movement—whether it remains bona fide or becomes a deviated institution–is of greater length, since a human’s lifespan is much shorter.

When the plug of a fan is pulled out of the socket in a Kåñëa movement, the blades do not immediately stop spinning. Indeed, in the first few seconds after being unplugged, they are still going as fast as they were while the fan was still plugged in. A few seconds in fan time for an occult movement is measured in years. A genuine spiritual movement is an occult entity, and it remains so when and after it deviates.

How a spiritual movement is an occult entity (and how it degenerates and dies) is to be considered in terms of its own time-scale. When the death blow hits, the end ensues in time. These things may appear to be accidental, but the Law of Accident is actually not applicable to these occult entities. What you need to understand about “ISKCON” in this connection is that its destruction was a controlled demolition.

For occult movements, another perspective has to be developed: We must consider The Golden Age. We are still in the early stages of Lord Caitanya’s Golden Age of the Hare Kåñëa movement. We are in (and have been in for some time) a particularly difficult juxtaposition of it at this moment, and the Western branch of it (we have experienced for the last four decades) is embroiled in a fierce,internecine war.

Nevertheless, The Caitanya Tree IS going to eventually prevail:

“Lord Caitanya Mahäprabhu has forecast that this Hare Kåñëa Mantra will be heard in every nook and cranny of the globe. He is God, so it will happen, that is a fact. So, if we take advantage, then we may take the credit, but if we do not someone else will.”

This is an excerpt from a letter dictated on November 4, 1970 by Çréla Prabhupäda to one of his leading secretaries. In the same year and time, he sent an almost identical message, via snail mail, to two other leading secretaries. This excerpt does not fall into the category of a prediction. It instead is in the category of prophecy, which cannot be reversed, and, as stated . . . it will happen.

The question is when, and the question is also by whom or by what group. It will certainly transpire via the Gauòéya Vaiñëava paramparä, because Lord Caitanya and Lord Nityänanda founded that disciplic succession in the late Fifteenth Century. It is Their Golden Age. However, the corporate version of the Kåñëa institution, as it is known today, may not wind up being the vehicle to actuate the prophesy on this planet.

It could be someone else, and that means it could be someone else not in any way connected to the fabricated, so-called “ISKCON” confederation. Indeed, it must be! It could be someone else not in any way connected to the Gouòéya Mutt or the Gouòéya Mission. It will not be connected to Neo-Mutt. And it certainly will not be connected to Rittvik heresy.

Lord Caitanya’s Golden Age began, as already mentioned, in the late Fifteenth Century. As such, we are a bit over five hundred years into it. It is scheduled to last for many thousand years, so most of its duration remains. Yet, during the just over five centuries in which it has been running, there have been some very rough patches. It had all but disappeared from the planet—including even in India—during much of the Eighteenth Century. This was primarily due to it having been degraded, watered and dumbed down by that dreaded sahajiyäphenomenon.

It was doing quite well in America in the latter half of the Sixties and throughout much of the Seventies. Its weight was being felt, but it has, as an institution or an organized entity—meaning a bona fide institution—more or less disappeared at this time. We are not referring to the physical plane here, although it has diminished at that level, also.

We are instead referring its influential presence on higher planes. There are distinct reasons for this, and, if you have been following our articles, videos, and audio podcasts for the last three decades, you are aware (at least to a significant extent) why and how this deplorable situation has transpired . . . and continues to transpire.

In order to gain perspective on all of this, you have to know the A-B-C-D of spiritual science or, if you prefer, devotional science. A guru is a very special man, because he is a very perfect man. A Vaiñëava guru is the best perfect man, but there are stages or degrees of spiritual elevation and power in relation to genuine gurus in the Vaiñëava paramparä.

Specifically, there are three kinds of gurus: Vartma-pradarçaka, çikñä, and dékñä. All of them are genuine but with different functions. All of them are fixed in spiritual service and purity. All of them are very perfect men, but not all of them are at the same level of spiritual perfection. Prabhupäda established a branch of Lord Caitanya’s Hare Kåñëa movement in the West in the mid-Sixties. It spread and grew very fast, yet it ultimately was only partially successful in his eyes.

Prabhupäda was the ACTUAL vartma-pradarçaka guru for every disciple who became initiated into his branch of the disciplic succession coming from the Gauòéya Vaiñëava sampradäya or school. He wanted, while he was still physically present, that his leading men become initiating gurus in order to increase the numbers of devotees. Quite early in his movement, in a letter dated January 2, 1969, Prabhupäda dictated this excerpt to two of his leading secretaries:

“I want that all of my spiritual sons and daughters will inherit this title of Bhaktivedänta, so that the family transcendental diploma will continue through the generations. Those possessing the title of Bhaktivedänta will be allowed to initiate disciples. Maybe by 1975, all of my disciples will be allowed to initiate and increase the numbers of the generations.”

Please note: Prabhupäda was still physically manifest in 1975 and in reasonably good health. Everyone expected that he would be so in 1975, and he was. The excerpt means that he wanted as many dékñä-gurus as possible to have emerged from his initiated disciples by 1975, which was only six years up the road from when it was dictated. However, his disciples would have to be qualified: They would have to be very perfect men, since the guru must be a very perfect man:

“ . . . he guides him so that he will, his life, his progress of life, may be systematic. Now, to take such guidance means the spiritual master should also be a very perfect man. Otherwise, how can he guide?”

This statement was recorded from an informal platform lecture, which Prabhupäda delivered in New York City on March 2, 1966 before he had initiated any disciples and before he had incorporated ISKCON. As such, this is an essential and fundamental qualification stressed from the very beginning. Did his disciples live up to it?

Near the end of that aforementioned pivotal year of 1975, there were indications that they were not doing so. Consider this excerpt from a letter to one of his governing body commissioners, dated August 4, 1975:

“ . . . if one does not follow the regulative principles, then he will leave. That is a fact. . . The G.B.C. should all be the instructor gurus. I am the initiator guru, and you should be the instructor guru by teaching what I am teaching and doing what I am doing. This is not a title, but you must actually come to this platform. This I want.”

There is much to glean from this excerpt. First, although somewhat indirect, there are indications that many of his leaders were leaving at this time. Ironically, the letter was addressed to one his most prominent sannyäsés—one who had been favorably nicknamed by Prabhupäda. He was a pet disciple. Yet, he was engaged in illicit sex with a godsister in the temple that he controlled at that time. When the affair was exposed, he left. He visited Prabhupäda afterwards in Honolulu, and His Divine Grace begged him to come back to him, but he never did.

In other words, the leaders of the movement were mostly not following very well in the mid-Seventies, and some of them were plotting. He says that all of his governing body commissioners should be çikñä-gurus. Why should they become? Why did he not simply state that they were?

It is because they weren’t!

He wasn’t going to give certifications. He wasn’t going to issue institutional appointments. Çikñä-guru, as stated clearly, was not a title. It was a realized attainment which allowed the leader to function as he was supposed to in the movement. To make this more clear, his movement could not function well unless there were çikñä-gurus in it.

However, what does Prabhupäda say at the very end of the excerpt? He says: “This I want.” If you want something, then that means that you do not have it. This is basic logic. We are not even talking about initiating spiritual masters or dékñä-gurus here. We are talking about instructing gurus, which is not as special a function as a dékñä-guru, since every dékñä-guru is automatically a çikñä-guru but not vice-versa.

Do not forget, in that aforementioned letter (earlier in our podcast) from 1969, Prabhupäda was hoping that all of his disciples would be qualified as dékñä-gurus in his physical presence–not merely çikñä-gurus. Dékñä-gurus. However, they weren’t even çikñä-gurus in late 1975, as it turns out. By that time, there was plenty of evidence that his movement might not turn the corner–what to speak of what went down during the last two years of Prabhupäda barely being with us on the physical plane.

What transpired after the 1978 zonal imposition was a dead bounce. You can compare it, if you like, to the Battle of the Bulge of late 1944 and early 1945 in World War II. What is transpiring now in “ISKCON” continues the dead bounce. This is because Prabhupäda’s branch, as an international institution, received a death blow in the last week of March, 1978. The zonal scam was then instituted world-wide during April of that year, and it was implemented by force and deception everywhere.

The growth of cancer cells is still categorized as a growth. The growth of a tumor is still categorized as a growth. The Nazi regime broke out in late 1944 and began taking back territory. However, the bulge it created on the map of Western Europe then was a dead bounce, because that military effort of the Third Reich was dependent upon temporary fuel depots set up by the Allies in their march to the Rhine.

The Soviet Union had cut off the fuel supplies from Romania, so the Nazi war machine had to depend upon enemy fuel depots in order to keep their mechanized battalions operational. The Allies realized this, so they burned them in advance of this later assault, and the German army ran out of fuel. It was only a matter of time before V. E. Day.

Similarly, all that has ensued after the disappearance of Prabhupäda is a dead bounce. A mere four months after he left the scene, the major deviation that the vitiated G.B.C. set into motion amounted to nothing more than a dead bounce. Deviated pseudo-spiritual movements do not get nourishment from the guru-paramparä; they are, instead, dependent upon their newly-created egregors. Pure devotional movements never want to (and never do) receive energy from astral egregors. The dead bounce of “ISKCON” is part of the flotsam behind the actual boat. That ship has sailed. It’s gone!

There have, thus far, been three major transformations of an egregor-dependent movement. Each of them provided some new but temporary energy in order to keep the scam appearing to run well. All of that is being exposed every day on the INTERNET now, and such has been the case for years. People are catching on. When they do so to the breaking point, to the point of critical mass, they no longer will be willing to serve the make show. As a result, “ISKCON” loses more energy.

It has still run on the dead bounce from the Seventies, although that can only last for some time before it peters out. Those blades on the unplugged fan will eventually stop. The music of chance in “ISKCON” is slowing. The Hindoo Hodgepodge, The Third Transformation, is winding down and at its fag end. The Western Hindu is creating his own temples at this time in America, no longer relying upon the white elephants to set up all of that celebratory stage and scenario for him.

Whatever dead bounce still avails, it will continue to lose power, because it will not be as potent as the previous transformation. It will not supply as much energy nor will that energy last as long. Power point presentations in academic settings and semi-spiritual retreats can only go so far. These are popular in post-modern cults, but a genuine devotional movement can never be dependent upon the popularity of the vox populi.

Where is the spiritual science? It is not only not known by its so-called teachers (its “ISKCON” brähmins), but, even if known, it’s risky to teach it. Teaching anything that is bona fide risks the listening and paying audience to question why all of that science was dumbed down and previously misrepresented, as it was warped in processes adopted by “ISKCON” over the previous decades leading up to the New Age seminar.

The dead bounce can be compared to the Battle of Kurukñetra on the Kuru side of the ledger. Initially, they had an eleven to seven advantage in terms of fighting men and battlefield numbers. They had the greatest warrior on their side, and, arguably, the second greatest warrior, as well. They won a big victory on day one, and it was in a rout.

The Bhéñma Parva eventually came to an end. That can be compared to the zonal era, which had ultra-high energy in the beginning, but was laid low, primarily due to infighting and scandals. Next came the Droëa Parva. It still augured an eventual Kuru victory. After all, Droëa was the great warrior who had taught all the Päëòava’s best fighters.

Yet, Droëa was decapitated by a Päëòava lieutenant as he had laid down his weapons on the battlefield, being (somewhat indirectly) lied to by Yudhiñöhira—under the order of Lord Kåñëa–that Droëa’s son had died in battle. The music of chance was slowing for the Kurus after that. The Droëa Parva can be compared to The Second Transformation of the collegiate compromise.

Brought in by Professor Blueblood and his powerful position papers in the mid-Eighties, The Second Transformation manifested a new energy of pseudo-excitement, as it supposedly was going to uproot all the nescience. The fading First Transformation of the great pretenders (and those who followed in their footsteps and got voted in as institutional gurus in the early Eighties) was grinding to a halt.

However, like Droëa, the new dispensation had an Achilles Heel: The heavy-duty collectors out on “book distribution” lost their enthusiasm to pick the bone and bring it on home. They had lost their worshippable mahä-bhägavat, as he had either been mothballed, ostracized, or busted down in rank. That created, in but a few years, a revenue decline that was very substantial, threatening the new era.

In the Kurukñetra saga, next came Karëa. He was, for all practical purposes, equal to Arjuna in fighting ability, particularly in archery. The numbers were now equal on the battlefield, and momentum to victory could still swing either way. The Karëa Parva was not as great as the previous two, but it was still powerful. It can be compared to the current Third Transformation, the Hinduization of “ISKCON.” The dead bounce is slowing in that deviated “ISKCON” movement, but the Hindoo has provided needed revenue for decades now.

As some of you know, Karëa, while he was unarmed and changing the wheel of his chariot stuck in the mud, was slain by Arjuna–against all kñatriya codes of warfare–again under the order of Lord Kåñëa, Arjuna’s chariot driver. When the Hindoo Hodgepodge runs its course—coming soon to a theater near you—the dead bounce in “ISKCON” will take a major hit and resort (pun intended) to the next concoction.

As far as the Çalya Parva is concerned, the writing was already on the wall. That the Kurus would soon be defeated was self-evident. The fact that Yudhiñöhira could kill Çalya straight up indicated this. Yudhiñöhira–although very important (as he was to become the Emperor)—was not in the same league as the really great warriors on the battlefield.

Similarly, fancy presentations in collegiate settings and the coming colorful and opulent seminars, retreats, and resorts will be a far cry from what actually energized Prabhupäda’s branch of the Hare Kåñëa movement back in the day. The jig will be up for the warlocks with daëòas soon after The Fourth Transformation runs its futile course.


Yet, the “ISKCON” leaders remain undaunted in pushing the long con. They have been engaged in it for many decades, and it was still working. This is because the devotees, since the late Seventies, have been played time and time again. It was the plan from the beginning.

T.K.G. knew that, as long as he could keep Prabhupäda from being asked, point blank, whether or not the rittviks appointed in July, 1977 would automatically convert into dékñä-gurus upon his disappearance, the wool could be pulled over everybody’s eyes quite easily. And everybody got played, because the deception turned out to be ultra-effective!

They got played, because T.K.G. and his cohorts merged the appointment of mere rittviks into the appointment of dékñä-gurus. It sure helped their cause that Swämi B. R. Çrédhar chimed in with “Rittvik-äcärya, then it becomes as good as äcärya” in the Spring of 1978, while being interviewed by various “ISKCON” leaders. However, it was all a con.

The idea that a rittvik is automatically qualified as even any kind a guru (what to speak of an initiating spiritual master or dékñä-guru) is a pre-supposition. It is both unsound and unsupported. Prabhupäda never validated any such thing, and there are reasons for that. The chief reason is that the idea is not true, since it is a false supposition.

T.K.G. made sure that no one could ask the question as to whether the appointment of rittviks was Prabhupäda’s (allegedly) covert way of recognizing them as gurus. You do not carry on a disciplic succession by such covert means.

T.K.G. was urged by one of his good buddies—a dyed-in-the-wool “ISKCON” Party Man—to get his conclusion clarified. However, his proud and overconfident reply was that he knew Prabhupäda’s intention in appointing those rittviks. Where have we heard that before?

Of course, in retrospect, we now all know (beyond a shadow of a doubt) that those eleven men were never genuine gurus. They proved that beyond contention via what they did when they imitated uttama in their artificial and unauthorized äcärya zones. However, if they had been gurus in the second week of July, 1977, then why would Prabhupäda have appointed them as rittviks?

He would not have done so. Instead, he would have recognized them as genuine gurus and empowered them to initiate. He wanted dékñä-gurus by 1975, so why would he not want them in 1977? He would have given them the order. The appointment or recognition document would have been of initiating spiritual masters, not rittviks. They would have been authorized to immediately test and accept new people for initiation in order to expand the Hare Kåñëa movement.

They were appointed as rittviks, because they were not qualified to be dékñä-gurus. Prabhupäda confirmed, in April of 1977, that no one was qualified; ironically, that was to T.K.G. in Bombay, who directly stated that he understood the statement according to its obvious meaning. Then, one month later, Prabhupäda informed all of the assembled G.B.C. members in his room at the Kåñëa-Balaräm center that, in order for someone to be a guru in his movement, it had to be “by my order.”

He never officially gave that order. You do not carry on a disciplic succession by covertly giving the order (allegedly) via appointing rittviks, who then (allegedly) become gurus after the spiritual master departs manifest physical presence.

However, T.K.G. knew it well that there was no order. He revealed that with another great pretender (Hansadutta) sitting next to him in December, 1980 at the Pyramid House in Topanga Canyon. He knew the whole time, but he also knew that he could play the long con and the devotees would buy it. That is exactly what went down.

When the propaganda came out that Prabhupäda appointed eleven new gurus—which he certainly did not—no devotee in the movement questioned it. It was all a big lie, but no one could comprehend that it was that . . . until the early Eighties, that is.

That is how a long con works: Nobody is able to spot it when it is put into gear. You could argue that Siddha did, but he took the title Prabhupäda in the Spring of 1978. Prabhupäda never named a Successor, although, if there was one and he recognized him, how wonderful that would have been for our branch and for the Golden Age. It was not to be, because no one was qualified. If Siddha did spot the long con, he did not contribute much to upending it by initiating another con of his own.

Remember: The long con accomplished its immediate goal. That goal was to fill all the centers with new men initiated by the great pretenders in the zones of their own unauthorized making. That the vitiated G.B.C. had its fingerprints all over the long con is plain to see. However, just as obvious is the fact that those eleven men dominated the influence within the Board. Indeed, they created their own untouchable Board within the G.B.C. in order to remain prophylactic against it if it ever turned on them—which it eventually did, anyway.

It did so rather soon, as in the mid-Eighties. However, by that time, the long con had driven out—usually indirectly, but sometimes directly—most of Prabhupäda’s initiated disciples and replaced them with their own. That the appointment that never was, the essence of the long con, became exposed (to some limited extent in the early Eighties) could not prevent the damage that had already gone down. The gurus had put their own people in place and were dominating all of the centers. Success of the long con was more or less guaranteed by that time.

This was proven in 1987. If the vitiated G.B.C. was not contaminated, it would have upended the whole scam by returning to square one. The initiations from 1978 to 1987 would have been properly labeled asära. The high flying pretenders would not have been busted down to so-called madhyams; they would have been exposed as sahajiyäs and forced to openly recant. So to speak, the Western Guëòicä Mandir would have been completely cleaned . . . but it wasn’t really cleaned at all.

The Second Transformation of the collegiate compromise replaced The First Transformation of the eleven great pretender zonals. Most devotees bought into it, and they all got played again. The long con still had legs in the mid-Eighties. The dead bounce still had some bounceleft.

The chief problem of The Second Transformation was its inability to keep the collecting sector (of the newcomers) enthusiastic. These newcomers got ultra-amped up in worshiping their so-called uttamas during The First Transformation. Yet, the god-men were nothing but sahajiyäs . . . at best. Intensity and enthusiasm still gets temporary results, even when unsound. Those collectors were the guys and dolls taking amphetamines (if necessary) in order to stay out on collection for fourteen hours (or more) a day in order to pick the bone and bring it on home.

They required their great guru, their uttama, their wonderful, charismatic leader, in order to undertake all of that austerity. Now, with The Second Transformation either ostracizing some of those god-men or busting down the rest to the so-called status of madhyams, the shallow newcomers lost their mojo and became discouraged. They mostly remained in “ISKCON,” but were no longer fired up enough to hit it out on the street and in the parking lots. That meant a huge loss of revenue.

Which also meant that a solution had to be found in order to fill a big hole. You can’t just close down temples, although “ISKCON” Berkeley did just that as part of its short-term solution. Oh, but something was waiting in wings! The long con could be continued via yet another change:

“Gradually, the Krishna consciousness idea will evaporate: Another change, another change, every day another change. Stop all this! Simply have kértana, nothing else. Don’t manufacture ideas.”

Dated 11-5-72, this is an important excerpt from a letter—perhaps, you could consider it a chastisement–to a homosexual leader, who, as a middle-aged man, later died of AIDS. Still, he was prominent for awhile in Prabhupäda’s branch. The excerpt was relevant then, and it remained relevant throughout all of the transformations that ensued after Prabhupäda left the scene. The Third Transformation was the Hinduization of the Western Hare Kåñëa movement, and it brought in that needed revenue . . . but at a cost!

It certainly was a change, just the kind that Prabhupäda had warned about in the early Seventies. Conducting Hindoo wedding ceremonies in front of open ISKCON Deities is an unauthorized change. Car pooja is not only an unauthorized change but an absurdity. Again in front of open Deities, inviting the congregation of devotees and guests to delight in the colorful charade of a Hindoo dance troupe was and is nothing but a manufactured idea. Yet, many if not most went along with this new Hindoo-Hodgepodge, and they all got played again!

Neither money nor popularity is a key to the success of a spiritual institution or movement. Official charisma of leading party men is also not at all essential, and it cannot ever be considered a key to success. Vairägya is important. Jïäna is important. Realizing that knowledge, vijïäna or wisdom, is important. Yet, we must always remember that the key to the success or failure of Prabhupäda’s branch of Lord Caitanya’s Hare Kåñëa movement must be realized brähmins.

Prabhupäda did not come to America to train fighters. The fighting spirit was already ingrained in this country, part and parcel of a culture and civilization steeped in the lower modes. Have you ever read Prabhupäda’s first written document after he arrived on America’s shores? He was bemoaning how everyone here was steeped in the lower modes. He almost projected despair that any of them could take to the Kåñëa consciousness he had arrived to America to bring to them.

Another way of saying the same thing is that he came here to MAKE brähmins. Brähmins are supposed to be, as far as possible, in the mode of goodness. We need to know what a brähmin’s qualities are. First, even before that, we need to know what is the preliminarygoal of bringing disciples out of the lower modes and into the mode of goodness. This initial goal—and, please note, it is not the final goal—is to become FIXED in the mode of goodness, as clearly delineated in the Bhägavatam, Canto One, Chapter Two, text 19:

tadä rajas-tamo-bhäväù
käma-lobhädayaç ca ye
ceta etair anäviddhaà
sthitaà sattve prasédati

“At that time, consciousness becomes unaffected by passion and ignorance, along with lust, greed and everything else connected to these lower natures, and he becomes fully satisfied, FIXED in goodness.”

As per the previous verse, text 18, “at that time” (in this verse 19) refers to the mode of goodness reaching a stage where almost all that is troublesome to the heart has been removed, yet some of it is still present. As such, not everything of the lower natures was removed at the stage spoken of in text 18. However, it is all completely eradicated from the heart at the stage delineated in the next verse, described above.

Please note the term sthitam sattve. This is not just the mode of goodness; instead, it is higher than that: It denotes the brähmin being FIXED in the mode of goodness. This should not be confused with a much higher state of consciousness known as çuddha-sattva, which is spoken of continuously in devotional literature and in all Vaiñëava sacred texts.

Nevertheless, sthita-sattvam is an advanced state. Indeed, anyone who reaches it can be considered a perfect man. Anyone who is actually FIXED in the mode of goodness is a perfected brähmin, although there are higher states for him in order to become completely perfect or siddha.

This sthita-sattvam is the preliminary goal of anyone initiated as a brähmin in our branch of the guru-paramparä. And, as you have probably intuited, it is at this stage wherein Prabhupäda can order his disciple to become a spiritual master, a dékñä-guru.

First, however, let us consider the brähmin who is attempting to achieve sthitam-sattva, the man who has been genuinely initiated as a brähmin by His Divine Grace in his branch of the guru-paramparä:

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

“Peacefulness, self-control, austerity, cleanliness, tolerance, honesty, knowledge, wisdom, and theism: These are the natural qualities born of the actions of a brähmin.”

Remember, these are the qualities required for a brähmin in order to reach sthita-sattva, in which he is perfected (at the preliminary stage). Please note the quality of ärjavam, honesty. A synonym for ärjavam is sincerity.

Ask yourselves these questions: Were the leaders of Prabhupäda’s branch, those who introduced and implemented the deviated zonal imposition, actually sincere when they did so? Were they honest when they falsely claimed that Prabhupäda had appointed them as dékñä-gurus? Were they sincere when those god-men pretended to be uttama-adhikärés? They took worship, not only from their own recruited new fools and unfortunates, but also from their godbrothers and godsisters.

Were they honest when they agreed with Swämi B. R. Çrédhar that “Rittvik-äcärya, then it becomes as good as äcärya?” Were they even sincere within when they deluded themselves to believe: “Just put on the uniform, and you will become the soldier?”

Negative, they were not. Smoke disturbs, fire serves. First deserve, then desire. The New Age motto of imitate and become is NOT authorized in our line. Were those eleven men (and all who followed them) actually honest people? Did they possess that essential quality of ärjavam? Even if they had achieved formal initiation, did they live up to it? Were they genuine brähmins? Were they sthita-sattva?

Which leads to the chief question: Were they gurus? When all hell broke loose in the late Seventies, did the eleven great pretenders possess the minimum qualifications to be guru—even as çikñä-guru? It was all nothing more than a long CON. If we are honest within ourselves, the answer to all of these questions is the same as much as it is self-evident: The questions answer themselves.

The colossal hoax known as the fabricated, so-called “ISKCON” confederation is a pseudo-spiritual scam. We have all been played for decades—up to the point that we still bought into it. WE SHOULD STOP BUYING INTO IT, AND WE SHOULD STOP DOING SO RIGHT NOW! The dead bounce will thus come to its deserved end.

“ISKCON” is NOT going to fulfill the prophecy that Prabhupäda made back in the early Seventies, but someone else will. After he departed (and even before he left the scene) the whole thing was a controlled demolition, “ISKCON” style . . . and always remember that Humpty was pushed.


1 comment

1 Meesala Gopikrishna { 08.02.23 at 12:20 }

The latest article cum podcast, “The Dead Bounce and the Long CON” by Kailasa Candra Dasa, dives deep into cogent areas on the History of “ISKCON CONS”. Kailasa Candra Dasa vividly explains the transformations of “ISKCON ENTITY” relating it to First transformation of Bhisma Parva – Institutional Gurus, Second transformation of Drona Parva – Professor Blue Blood influence, Third transformation of Karna Parva – “ISKCON HINDUIZATION” and yet to come Fourth transformation of Salya parva – Opulent concerts with retreats and resorts which are all based on “ISKCON CORPORATE BUSINESS”. Kailasa Candra Dasa throughout the article cum podcast conscientiously explains how the Ritvik Assistants got promoted as Diksha Guru Authorities in the deviant “INSTITUTIONAL ISKCON” which to this day carries the same Guru League who believe they are ordered by Srila Prabhupada to become Diksha Gurus, if by hook or by crook they are able to get the NO OBJECTION CERTIFICATE from their “ISKCON GBC GODFATHERS”.

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