Ages and Stages of Man and Movement – Part 3

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Ages and Stages of Man and Movement

by Kailasa Candra dasa

Third of a Three-Part Series

“Anything without substance will not last. So just demonstrate sincerely that we have got solid ground beneath us, not that we have only some sentiment. That’s all. Many fanatic spiritual movements have come and gone, but without the flawless philosophy of Krishna, they cannot stand.”

Letter to Lalita Kumar and Jambavati, Nov. 27, 1971

Let us briefly re-iterate the theory covered in Parts One and Two of this series. It is not at all difficult to comprehend. Prabhupada’s movement and mission was meant primarily for the West. Western culture has gone through six specific ages, stages, empires, or epochs, and we are now in its seventh age (which will be the finale, also). The theory is based on a correlation, occult at root, but also demonstrated by the logic of experience. To understand it requires some basic knowledge of Western history, and this has already been detailed to some extent to your advantage.

All emphases added for your edification and realization

The essence of the theory is this: These starting and ending dates of the seven Western dashas or stages will correspond, based on a correlation of relative time, to similar stages in Srila Prabhupada’s Hare Krishna movement of Krishna consciousness. We presented the starting point of Western civilization as the beginning of the Greek epoch.

We similarly propose the starting point of Prabhupada’s mission to the West as being September, 1965, the day that his boat arrived in Boston. Actually, His Divine Grace esoterically made his first Western disciple on that day; he subtly planted the seed. The American who would eventually become Cyavana Swami (a very influential devotee in Africa during the Seventies) was serving in the Navy on the day Prabhupada’s ship docked at its American harbor. Cyavana (although not known by that name yet) saw Prabhupada disembark from the Jaladuta and was deeply impressed by him. So, the mission started on that day, and this event becomes part of the evidence.

Ratios and Correlations

“Archeologists and astronomers have found correlations between dimensions of the temple and important numbers in the Vedas. For example, distances between the entrances and the main tower correspond exactly to the length of the four Vedic ages. At the summer solstice, an observer standing in front of the west entrance can see the sun rise directly over the central tower.”

Adbhuta Hari das, “Lord Vishnu’s Temple”

There are many dimensions to occult thought, and symbolism is a big part of it; correlation is a subdivision of esoteric symbolism. We are now going to present the results of the calculated ratios between the Western epochs and stages in Prabhupada’s movement. These are the correlations. The theory is based upon analogy, and Prabhupada employed analogy. He likened analogous examples to being able to spot where the Moon is in the sky by pointing out some nearby tree branches. In one sense, there is no relationship at all. However, employing analogy, locating the Moon on a densely cloudy night can be made easier by describing some branches in the vicinity.

Figuring out what is going on now in “the movement”—what is the actual pulse of the thing and, just as importantly, where it is heading–can be had by employing an analogy based upon the aforementioned ratios. Actually, the correlations are quite stunning. Just as an atheist denies the foundation of esotericism, the biased cannot take advantage of this revelation.

I remember Guru Kripa prabhu (then Guru Kripa Swami) informing me that Srila Prabhupada told him, as long as he (Prabhupada) was still externally manifest, his umbrella of protection would be up for all of his initiated disciples. Some devotees in his movement engaged in controversial (perhaps, even illegal) acts for the purpose of obtaining results, often measured in monetary terms. In effect, what His Divine Grace was telling his sannyasi then (and myself, later) was that all of his devoted followers would be protected in these controversial activities while he was still with us. When he left, however, we had to be prepared to pay the price if we slipped up while committing acts that were not ethically and/or legally approved by the host culture.

This made me deliberate on the possibility that the first epoch of Prabhupada’s mission would have its starting and ending point based upon his arrival in America and his manifest disappearance from the scene in mid-November, 1977. That’s the initial duration that I worked with in order to determine the correlative ratios, what will be presented. Please note: The final stages of his movement, according to this theory, are very far up the road. As such, they are irrelevant to us now; none of us will be living then–or, rather, none of us will be living in these particular bodies. Some of us, hopefully, will have made it back to the paravyoma, while perhaps others will require one or a few more incarnations to burn off remaining reactions. The stages (dashas) of the correlation that should concern us are really only two: The one we are in now, and the next one approaching.

The Greek Epoch was ruled by Jupiter. The Roman Empire was ruled by Mars. The Byzantine Empire was ruled by the Moon. This was followed by the Dark Ages, ruled by Saturn. All of this was explained (in some detail) in Part One of this series. The host Western culture at large is now in the Mercury dasha, the Modern Age, in its Post Modern subdivision. The “movement,” although it functions (in the West) obviously in a modern age, is actually itself in a different temperament entirely; that pulse must be recognized and its ramifications and repercussions seen and assimilated.

We have already presented our starting and termination dates for the six (previous) long ages within Western civilization. We have calculated their interrelationships, and thus we have ascertained a ratio to the whole for each of the six of them. Now, the correlation to the Hare Krishna movement in the West will be based upon whether or not there have already been stages (dashas) in this particular mission demonstrating a distinct similarity to the weltanschauung of each of those six previous ages in Western culture. As stated and explained in Part Two, we do not have to match the dates perfectly; we simply need an accurate range, that’s all.

The dates for Western culture as a whole have been previously presented for six of its seven dashas. If you are so inclined, you can go back and compute the math for yourself; the correlative ratios are not at all difficult to obtain. Using the twelve years and two months of Prabhupada’s mission to the West—the years in which he was physically manifest—the remaining past, present, and future correlations compute readily.

We have found a distinct correlation; it is quite clear. The mission’s years of duration should be accurate; the months are, in all likelihood, close estimates (although they may also be exact). We are correlating the first dasha of Prabhupada’s movement to the Greek Epoch, ruled by Jupiter. Its ratio has already been established in comparison to the other five stages that followed it. Since the Modern Era has not yet run its course, it cannot be configured into the correlation in terms of any ending date, and it was not used to compute the ratios. Here are the correlative dashas:

Sept., ‘65—Nov., ‘77 correlates to the stage ruled by Jupiter, GREEK

Dec., ‘77—Mar., ‘96 correlates to the stage ruled by Mars, ROMAN

Apr., ‘96—July, 2007 correlates to the stage ruled by Moon, BYZANTINE

Aug., ‘07—Apr., ‘26 correlates to the stage ruled by Saturn, DARK AGES

May, 2026 beginning of the stage ruled by Sun, GOTHIC

On Jupiter, Mars, and Moon

“Christianity is now declining . . . (b)ecause they have got no clear idea of  God, people are not satisfied with them.”

Letter to Visvakarma, 1-10-76

“Regarding your questions, in the sense that they do not belong to disciplic succession, in that sense Christ, Buddha, and the others are not bona fide. But, because they have got some special power, we accept them as bona fide. . . But to speak the truth, these personalities are not bona fide, because who is caring for them? This so-called resurgence of feeling for Christ by the young people is due to our Krishna Consciousness movement. They are seeing that the foreigners are here, there is some national feeling, and they think ‘why not our Christ?’ Whatever they are doing we do not approve . . .”

Letter to Nityananda, 8-16-72

As described in Part One, there have been three distinct and clearly delineated Christian stages or dashas in Western culture, viz., the Byzantine Empire, the Dark Ages, and the Gothic Epoch. These contiguous eras were all, at least ostensibly, theistic and religious.

The planet Jupiter is the astrological karaka for the guru. Prabhupada’s manifest lila had synchronicity with the Greek Epoch. It was a new beginning. It was Jupiterian, viz., highly optimistic (but not about material life). It was very philosophical.[1] It was highly personal, and the guru-disciple relationship was paramount (as it was in many Greek schools). The goal was to realize the Ultimate Good, the Summon Bonnum, the Absolute Truth. It questioned everything and confronted contradictions, uprooting them. No analogy is perfect—that’s why it is called an analogy. Nevertheless, the analogous relationship between the beginning period of Western culture and the first (Jupiterian) dasha of Prabhupada’s Krishna conscious mission in the West is quite comprehendible, if not actually obvious.

Mars rules war, conflict, and argument. Mars is the ruler of the Kali Yuga and rules the metal iron. Immediately after Prabhupada departed, there was war, both external and internecine. There was a tremendous uptick in competition–noticeably more than before–between godbrothers; eventually it involved newcomers as well. There was also a centralized effort by the vitiated GBC to impose its particular brand of dogmatic orthodoxy for the purpose of law, order, and security in “the movement.” Instead of the Supreme Absolute Truth being the center of interest, the adoration and distinction propensity of the rank and file worshippers shifted to the gods—allegedly eleven of them (for the first half of this period, anyway).

The warrior mentality emerged big-time: A man proved his bona fides via audacious results. Within “the movement,” newcomers yearning for recognition mastered “the pick,” and big money and big results became the currency of legitimacy and advancement. Intrigue, treachery, and betrayal—along with sensuality—saw a quantum increase. The nadir of this dasha was the assassination of Sulochan, which shocked many. Despite the murder, however—and “the movement” then slipping into a descending glidepath–the martial mentality persisted. Both before and after, Mars reigned supreme during this unpleasant dasha.

The Byzantine Empire began when a Roman emperor renounced paganism and adopted the monotheistic religion that eventually became known as “Christianity.” A new kind of pseudo-Christianity (rittvik) entered “ISKCON” in the early Nineties. It was almost stamped out at first, but not quite. Then it again gained momentum, in no small part due to a new technology.

Almost imperceptibly, in the spring of 1996, hostilities began to decrease and even cease. All the scandal and turmoil had more or less run its course. Having been burnt, fried, and deep fried by it all, hardly anybody could continue to get amped up for battle anymore. Fight for what? Everyone looked back on what had gone down and did not like what they saw. Besides this, however, there was another important development affecting the movement: The emergence of the INTERNET. It very soon put almost everybody on the mental platform, especially when VNN was launched in January, 1997, at the very beginning of this new dasha.

Posted opinions flourished. Things became known that had been hidden for a long time. A heady almost dreamy state of being emerged from within “the movement” as a whole, both in and outside “the walls of ISKCON.” The superficial changes imposed by the Second Transformation in 1987 were now exploited to advantage. The biorhythms switched poles; the super-yang of Mars now flipped to a decided yin or lunar mode. A great deal of utopian feeling, combined with various forms of new-found idealism, was felt by the congregation at large. And the Hindus, for whom the Moon is arguably their most important planet, began to enter into the Western mission of what appeared to be the Hare Krishna in numbers and ways like never before.

And then, quite unexpectedly, fate “saw it was a time for a change.”

“ISKCON” Feudalism: The Revolution Betrayed

“To the poor worker, religion teaches passivity and patience in earthly life, consoling him with the hope of heavenly reward. To him who lives on the labor of others, religion teaches benevolence in earthly life, offering him a cheap justification for his exploitation of his fellow men and selling him a ticket to heaven at a reduced rate. Religion is the opium of the people.”

Jaroslavsky, Thoughts of Lenin about Religion

“I have come to the conclusion that even if (a) ISKCON’s problems are identified precisely and (b) real, practical and viable solutions are proposed, the GBC body lacks the foresight, resources and authority to act on behalf of ISKCON’s membership and in the best interests of Prabhupada’s movement. Let me be more specific. . . I assume that GBC members see ISKCON’s problems as they are, that they are not living in the Dark Ages of assuming that the solution to all the movement’s troubles lie only in book distribution and individual sadhana. . . (but) they are providing little or no leadership to the rank and file.”

E. Burke Rochford, Jr., Analyzing ISKCON for Twenty-five Years

“I stole the candles from the chapel. Jesus won’t mind, and the chaplain works for me.”

Henry II, The Lion in Winter

When the last powerful Byzantine Emperor saw his territory overrun by Muslim hordes, when Alexandria was sacked, he lost the ability to protect the western provinces of his empire. Rome had been severely weakened by decades of violent and uncultured invasions from the Germanic and Scandanavian tribes. What we now know as Europe descended into the Dark Ages at that time. The Byzantine Empire had preserved the learning of the Greeks and the law and order of the Roman Empire. However, as the Dark Ages ensued, all of that was completely lost in the western provinces. Basically, civilization collapsed there.

Education ceased to exist except for the rare and lucky individual in a monastic setting. Both the style and writing of this period was archaic and loaded with pedantic dogma and ignorance. Charlemagne himself, for example, an exceptionally big and strong men, could barely read or write. The arts of antiquity were forgotten, and a grinding poverty descended upon the whole territory. Monks like the Venerable Bede, along with some bishops, were able to preserve a few bits of metaphysics, but that was woefully inadequate and of no real help to the poverty-stricken masses.

The feudal system emerged from all of this. The concept of empire was not entirely abandoned in the Dark Ages, but it was now a simulacrum, greatly modified and scaled down. From the religious (kaitava-dharma) perspective, there gradually developed a unity centered upon Rome, the Pope, and the enclave of Cardinals that together composed an ecclesiastic tribunal. Thieves, robbers, and criminals of all kinds roamed more or less wherever they pleased and plundered the helpless and unprotected. A small landholder was thus forced to take shelter of a big lord for protection, and feudalism developed according to this basic necessity.

These lords, barons, counts, and dukes also frequently went to war with each other. Thus, a series of fortifications known as castles became an integral part of the landscape, and the poor people seeking protection became serfs in order to eake out survival subsidence. Eventually, the lords obtained complete control over these serfs, who later realized that they had no protection from the tyranny of this warrior class of self-acclaimed nobility (oligarchy).

These feudal states were really little more than barbarian kingdoms. The rights of the citizens were important to the emperors of both the Roman and Byzantine Empires, but this was not the case during the Dark Ages. The most powerful lords and barons organized some of their dependents, those showing martial tendency, into small armies; this was the beginning of the warrior ethic known as the knighthood. Knights swore oaths of homage and became vassals to their lord, doing his bidding via whatever violence, or threat of violence, was required. Europe thus broke up into a series of fiefdoms, independent kingdoms under the control of a powerful noble or king.

Sure, there were some “empires” during this period: The Carolingian Empire, along with Alfred the Great and William of Normandy, for example. However, these were dim replicas of the empires of antiquity. Charlemagne only taxed the nobles who had built their fortifications on lands that he personally owned; his remaining territory was empire in name only.

The real controller was the Pope in Rome. He became the power node of the operation, as the concept of the nation-state had not yet emerged. The serfs were permitted to work the land, but they first had to give it over to the lord via a contract. They paid their rent by surrendering to him much of the results reaped from the property. This was basic to feudalism, but it became a bit more complicated (and worse) as time went on.

The bishops maintained a separate law unto themselves, based upon Papal Edict. The great kings and even the Emperor would dare not transgress this arrangement, because the Pope could excommunicate them if they did. When that didn’t work, the Pope could pronounce an interdiction on the people under that king’s control and within his domain. When they were thus forbidden to engage the sacraments, revolt would almost always ensue. So, the bishops at any given castle often became a law unto themselves.

This varied from kingdom to kingdom, however. For example, the bishops under King Henry II of England were little more than serfs, as he thumbed his nose at the Pope, who did not want to lose this far-flung territory, constantly invaded by the Vikings, from his confederation. Under-girded by a variable attitude of “Christianity,” there was really nothing more than a general custom anywhere, i.e., there was no common law throughout Europe. Indeed, five barons could assemble somewhere, and they would all be under a completely different, and contradictory, set of laws. This meant, on the flip side, that they could pretty much do whatever they wanted.

The similarities to today’s “ISKCON” operation are obvious; we shall delve into that. First, let us consider the causes. Feudalism was primarily the product of an abject poverty combined with lack of security. The cause for “ISKCON” transitioning from the lunar mode (of its previous dasha) to the current miserable state akin to the Dark Ages was quite different, however. The difference does not break down because of this, because the pulse of the two stages is strikingly similar despite the variance of cause.

The cause of the “ISKCON” Dark Ages was Sanitorium.

The semi-official publishing date of Sanitorium was 2005. However, the book got very little attention that year, its distribution being minimal. Its influence increased when the Bhaktivedanta College made this “unconventional novel” part of its curriculum and assigned reading for a course in late 2006. But the devotee community at large still did not know of it then, or, even if they did, most of them had not read it. Time changes things. In due course, word got out as to what was actually in this book. In late May, 2007, two websites (generally opposed to “ISKCON”) posted an article condemning the novel.[2] Still, the principle of the lag effect remained in play, setting the stage for a wholesale condemnation delayed.

Having analyzed the reactions to it, in terms of dates, we have concluded that the effect of this book manifested in August of 2007. Remember, a person who ingests a potent poison does not immediately die from it; there is always a time interval, even if that amounts to less than a minute. Sanitorium was the seed of the devolution of “the movement” into the Dark Ages, but the actual effect required some time before it locked in.

This is the proposition in terms of timing, and it squares with the dasha theory delineated in this three-part series. When a “sannyasi” publishes a novel containing graphic descriptions of sexuality, the reader—especially a reader who deeply admires that author–enters into darkness. That darkness is infectious; it spreads. It could be argued that there was some off chance for redemption of “ISKCON,” even up to the lunar dasha.

However, considering the lack of any punishment to this sannyasi for such an egregious act (against all the principles of sannyasa)–followed by his oblique, terse, and almost contemptuous “apology”–there can be no redeeming quality gleaned from any of it. When the reaction of the devotees welled up against the work–and for the benediction he received from the vitiated GBC as a result of his “apology”–all hope of eradicating corruption was lost at the deepest plane. There is no such thing as a “retired sannyasi.” Yet, this order, invented out of whole cloth by the vitiated GBC and bestowed upon the Sanitorium author, allowed him to continue his tour of temples, wherein he received regular feet washings, an abomination.

The vitiated GBC correlates to the Papal conclave during the Dark Ages. The chief man of the first echelon of the Commission[3] correlates to the Pope. The barons, lords, counts, and dukes correlate to the various temple presidents, particularly in the West. The sannyasis correlate to the monks and kept bishops. The enforcers, aggressive triumphalists, and hatchet men correlate to the knights. The castles are the temples themselves. The space cadets and chelas correspond to the serfs.

The Hindus who subsidize “ISKCON” correspond to the rich merchants (usually foreign or Jewish) of that period, especially the ones who were favorites of the kings. The monasteries of the Dark Ages correlate to the satellite centers headed by “initiating spiritual masters” in the garb of sannyasis, some of whom are warlocks with dandas. The Vikings and Danes correspond with the atheists of the host culture, who attack “ISKCON” for what they think it represents (or what it reminds them of). The Muslims correspond to all the Eastern thought, New Age, and various heresies (such as rittvik) impinging upon “ISKCON” from the rear flank.

And the archaic literature of the period corresponds to the book changes.

We could expand this topic; you should be able to get the picture, however, by the basic description thus proffered. The fabricated, so-called “ISKCON” movement is in the equivalent of the Dark Ages. According to the time-line of the correlation, it will not emerge from it for a decade and one-half. We have not even reached the nadir of this dasha, filled with deception, corruption, faithlessness, insecurity, darkness, and unpredictability.

The argument that “ISKCON” is really now a bureaucracy, like the modern systems of government in the Western world, is ultimately a hollow and tangential idea.[4] The basic pulse of “ISKCON” is in the Dark Ages; the operation, at its core, is in that mode. The institution is ruled by Saturn–in anything but at that planet’s highest octave. This needs to be recognized, because appearances can be deceiving—and you will not find more deception anywhere than within the “ISKCON” movement. Its leaders have betrayed the real mission and the spiritual revolution it was meant to bring to the West.

Of Gargoyle, Guru, and Goth

“Yesterday, Janardana took me to a nice church here called Notre Dame, a very nice wooden structural workmanship with colorful figures and windows, decorated with nicely painted pictures about the crucifixion of Lord Jesus Christ. Everything was grotesque.” Letter to Aniruddha, July 7, 1968

“It is a piece of idle sentimentality that Truth, merely as Truth, has any inherent power denied to error of prevailing against the dungeon and the stake.”

John Stuart Mill, On Liberty

“Evil triumphs when good men do nothing.” – Edmund Burke

The statements of two influential British philosophers of the Modern Age have a subtle interrelationship. Although ultimately Mill is wrong here (“satyam eva jayate”), from his utilitarian standpoint, we can certainly appreciate that he appears more accurate than he is not. In relation to Burke’s warning, when unheeded, Mill’s conclusion is generally borne out.

The Gothic Epoch was termed as such primarily due to the designs of its massive cathedrals. Despite ornate figures, windows, and structural craftsmanship, from the aesthetic of the devotee, it all appears grotesque. Goth was the last of three contiguous Christian epochs in Western culture. From the economic perspective, it was superior to the Dark Ages; from the social standpoint, there was also some improvement.

However, from the religious perspective (kaitava dharma), this epoch was worse than the Dark Ages. The Roman Catholic Church had become the most powerful religious, economic, and political entity throughout Europe by that time. Despite the emergence of nation-states during Goth, the Church’s worldly power was massive. The Popes were considered by virtually everyone then in the West to be supreme authority, with power over all other rulers; theirs was a stronger institution than any national kingdom.

The Papacy and its minions were also the main source of Western charity, education, and art, mostly due to a de facto (if not de jure) monopoly over anything connected to altruism or higher learning, including knowledge of the Bible. No other belief but Roman or Papal Catholicism—which, during the Dark Ages and Goth, was determined solely by the ecclesiastical conclave in Italy–was much tolerated. This was especially the case during the Gothic Epoch, leading eventually to the Reformation.

The Roman Catholic Church had held, for almost a thousand years, the most important place in the hearts and minds of the populace. Nevertheless, it demanded more control, and this led to excesses. Although misuse of indulgences was the chief complaint of the first rebel or reformer, Martin Luther, much deeper outrage was sparked by the Congregation of the Holy Office, also known as the Inquisition. There was some persecution of “heretics” during the Dark Ages, of course. The Popes (at least some of them) had begun even then to develop a militant spirit. However, it was during Goth that this malefic tendency to persecute and torture those who did not fully acquiesce to Catholicism made its profound leap.

The Inquisition was an institution of the Gothic Epoch. Separation of church and state was not a reality during Goth. Some nation-states, such as Spain, Portugal, and Italy, cooperated with the Inquisition more than others. Nevertheless, it was then a widespread phenomenon throughout Western culture. Whatever the Inquisition deemed to be offenses were considered to be transgressions against both church and the state.

The Cathars had been wiped out previously by the Church. During the Inquisition, however, the Albigenses, the Waldenses, Jews, those accused of witchcraft, and practically anyone whose activities were deemed dangerous were subject to the torture chamber, the dungeon, and the stake. Inquisitional Tribunals were set up in every Western country, particularly Spain. The horrors perpetrated by Torquemada, for example, were a Gothic phenomenon. The special direction of the Inquisition was run by the Dominican Order of the Holy Roman Catholic Church. In its latter stages, the Inquisition morphed into a general court with even more secular power. In that form, it could punish any and all offenses, both sectarian and civil.

Once the Enlightenment took hold, however, the Inquisition quickly lost most of its power and its atrocities diminished accordingly. However, the Roman Church did not officially abolish the Congregation of the Holy Office until 1834, six years before the commencement of the Modern Age. The Inquisition was able to flourish primarily because it was backed by both the Pope and the national King. This must not be forgotten.

The current stage of “the movement” is in the equivalent of the Dark Ages, but it has a silver lining: It is favorable for diminishing and perhaps even extinguishing the malefic influence of “ISKCON.” In order for “ISKCON” to grab temporal power—and this would be during the next dasha of the correlation, obviously—it requires a direct connection to state power. It also requires itself becoming similar to the Papal State, i.e., it needs to gain control of some nation-state and, in effect, take it over.

There are four obvious candidates at this time (not including India, which it will never be able to dominate in that way), and this topic can be discussed in some upcoming article in greater detail. For now, we must understand that the trajectory of “ISKCON” has flipped from Providence to Fate. It is under a program of material destiny, but this should not be interpreted to mean that it has no power. Its leaders have misused collective free will, and a second destiny is developing as a result.[5]

If “ISKCON” is able to keep some momentum, it may enter its Gothic correlative (in approximately a decade and a half) in a way conducive to results far more horrifying then now. On the other hand, if the devotees, the intellectuals, and the occultists—particularly in America—can spread the word that “ISKCON” is nothing more than a third order simulacrum, that it is completely unauthorized in terms of what constitutes bona fide Vaishnavism, it can be made to shrivel on the vine during this Saturn dasha. Things tend to atrophy under Saturnine influence.

“ISKCON” is actually without substance, so it should not be able to last. This fact must become both known and widespread. We are required to save ourselves first and then to save others. We can save so many from the malefic influence of not only the current “ISKCON” movement, but the Inquisition to possibly come (which would be part of Fate, not Providence) if we are willing now to sincerely demonstrate that Lord Caitanya’s movement is solid—and “ISKCON” is not actually a part of it.

We have Providence standing behind us to help us, and we are on solid ground. This three-part series has not been written for the benefit of the sentimental or the fanatical. There are and will be lunatic “spiritual” movements, but “ISKCON” will always remain the capstone of the pyramid representing all of them. It has been foisted upon us at least since the early months of the correlative Mars dasha.

It has come, somehow or other, and now it has to go.

The flawless philosophy of Krishna consciousness can save us, but only if we are brave enough to expose that which is not. In other words, we must have the courage of our convictions that “ISKCON” is bogus and cannot stand. Then when the next dasha, ruled by the powerful brilliance of the Sun, arrives, we shall all bask in the wondrous rays of his divine Enlightenment. That could entail the emergence of another uttama-adhikari. Think about these things.

OM TAT SAT

Return to Part One

Return to Part Two

[1] There is an irony here. Although, in the beginning, the movement featured intellectual writers (of articles for the Village Voice and Back to Godhead) such as Rayarama and Hayagriva, in a short space of time “the movement” took a decided turn toward an anti-intellectual spirit. This was even noted by its friend, Dr. Stilson Judah, in his first book about the Hare Krishna movement. It should be noted that not all of the devotees fell victim to this devolutionary trend. However, for the handful who resisted it (your author being one of them), life in the prajna current always entailed swimming upstream.

[2] HEADLINE: GBC Silent on Satsvarupa’s Sex Novel by Kuntibhoja dasa.

“The following is an excerpt from Satsvarupa das Goswami’s latest novel, Sanatorium, which is ‘hot off the press’ according to his website. The book is published by Gita Nagari Press, and the following excerpt comes from pages 360, 361 and 420 (all are written by Satsvarupa).”

[3] Ravindra Svarupa das Adhikari, a.k.a., Prof. William Deadwyler III

[4] It is certainly a fact that “ISKCON” has devolved into a bureaucracy. However, its bureaucratic arrangements are nothing more than a simulation of the modern ones. In Western civilization, its bureaucracies function, at least to a significant extent, for the benefit of the people, for the common man. Sure, there is some corruption and inebriety always present in them. Nevertheless, they help millions of people at the same time, providing services and funding for important projects or personal necessities.

The bureaucracies of “the movement” are there for entirely different reasons. “ISKCON” bureaucracies function primarily as buffers for the first and second echelon. Aside from this, secondarily (and as a kind of long shot), these bureaucracies are supposed to evidence (to the host culture) that the “ISKCON” operation is just like theirs. In this way, “ISKCON” bureaucracies represent a political and public relations outreach.

There is certainly a danger here up the road, and that has been touched upon in previous articles. Nevertheless, in terms of the theory of correlative dashas, it must be understood that these flimsy cult bureaucracies of “ISKCON” do not represent the real pulse of that apa-sampradaya, which now masquerades as the Hare Krishna movement.

[5] “There are two destinies for every one. One destiny is in Krishna Consciousness and the other destiny is in material consciousness. So, if someone is in Krishna Consciousness, then Krishna knows his future. And if he is in material consciousness and acting in that way, then Krishna also knows his future. In this way, the free will is not affected by knowing the future of the living being; that is an erroneous conclusion.”

Letter to Madhudvisa, Feb. 14, 1970

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