KCD’S MONTHLY MISSIVES – JANUARY 2022

Video transcription:

How It All Went Down & Why

(Everything Was Spoiled in Time)

by Kailäsa Candra däsa

HARIÙ OÀ NAMAÙ

Due to the conditioned soul’s ahaìkära, there can be no guarantees about his or her status in this life or the next, even after receiving a genuine initiation from a bona fide Vaiñëava guru. Free will is what it is, and misuse of free will triggers ahaìkära. Until bhäva is achieved, the disciple actually initiated into the guru-paramparä can fall victim to mäyä at any time. This is verified in the following excerpt from a letter to Jaya-Gopäla, dated 1-11-70:

“Regarding your question of an initiated person falling prey to the maya, the answer is that so long we are in this material world, there is always chance of being spoiled by Maya, so we must stick with vow to the Lotus Feet of Krishna. An initiated devotee is given the chance for becoming free from the entanglement of karma wheel. Initiated means beginning, not perfection.”

The Founder-Äcärya of the Hare Kåñëa movement in the Western world, His Divine Grace A. C. Bhaktivedänta Swämi Prabhupäda, repeatedly warned that his movement would be spoiled, ruined, or killed if his leading secretaries failed to follow his orders, which were the building blocks of his plan. Such a failure would previously entail them not observing his instructions, his strictures in terms of the bhakti process, and/or changing his translations and purports to the Vaiñëava literatures that he so magnanimously bestowed upon the English-speaking world. Here are ten examples of these warnings:

In a letter to the first eventual disciple who saw him in America in 1965, dated 11-1-74, we find the following excerpt:

1) “I pray to Krishna that you all may use your intelligence for Krishna’s service and not for any personal ambition. We have worked very hard and established a great institution, but if we think for our personal benefit, then it will become ruined. This is my only concern.”

In a letter to one of his G.B.C. secretaries, dated 6-4-75:

2) “One thing is though, if the management continues to be so nasty, then that place will also be ruined. Management must be done very nicely; otherwise, it is useless.”

In a letter to one of the first initiated disciples, dated 7-1-69:

3) “If you adulterate our sankirtana movement with some business motive, then it will be spoiled immediately. Be careful in that way.”

In the well-known letter to Hansadutta, dated 4-11-72, we find this warning:

4) “ . . . I am surprised that none of the G.B.C. members detected the defects in the procedure. It was detected only when it came to me. What will happen when I am not here: Shall everything be spoiled by G.B.C.?”

Just two months later, in another letter to Hansadutta, dated 6-22-72, we find this ominous excerpt:

“ . . . I want you leaders especially to become very much absorbed in the philosophy of Bhagavad-gita, Srimad-Bhagavatam, and become yourselves completely convinced and free from all doubt. On this platform, you shall be able to carry on the work satisfactorily, but if there is lack of knowledge, or if there is forgetfulness, everything will be spoiledin time.”

In an excerpt from a letter to Karändhar, dated 12-22-72 (one which we featured last month concerning bureaucracy), we find out how dangerous it would be if bureaucracy emerged in his movement:

“ . . . (our) movement is for training men to be independently thoughtful and competent in all types of departments of knowledge and action, not for making bureaucracy. Once there is bureaucracy, the whole thing will be spoiled.”

On his disdain of Hinduism and his warning about it creeping into his movement, we find this excerpt in a letter to one of his leading secretaries, dated 4-27-74:

“Other than the bona fide Vaiñëava functions, we cannot divert our devotees’ attention to such participation in so-called religious functions. This has spoiled the Hindu religion into a hodge-podge pseudo-religion.”

In another letter to a G.B.C. man (which we featured last month), dated 9-30-75, Prabhupäda warns that politics could wind up spoiling his movement:

“Why is there this politics? . . . If politics come, then the preaching will be stopped. That is the difficulty. As soon as politics come, everything is spoiled.”

In the wake of the ad hoc centralization scheme that Prabhupäda smashed—in which he also suspended the G.B.C.—Prabhupäda warned that his movement was almost killed by that concoction. This warning was also in the previously cited letter to Karändhar, dated 12-22-72:

“Each temple must remain independent and self-sufficient. That was my plan from the very beginning, why you are thinking otherwise? Once before you wanted to do something centralizing with your G.B.C. meeting, and if I did not interfere, the whole thing would have been killed.”

We have just presented ten explicit quotes that indisputably prove that Prabhupäda foresaw the possibility (dare we say probability?) that his branch of the guru-paramparä in the West would be ruined after he departed physical manifestation. What went down, how did it go down, and why? Well, let’s see if those ten warnings actually played out:

1) Many (if not most) of his initiated disciples falling prey to mäyä. CHECK.

2) Remember his famous quote: “The poison is personal ambition.” The eleven great pretenders were LOADED with personal ambition. Manifest and obvious displays of that ahaìkara by his leading secretaries. CHECK.

3) Nasty management. CHECK . . . in spades!

4) Business motives for profit to complement the adoration and distinction secured through unauthorized mahäbhägavat worship. CHECK.

5) What sane and serious devotee would today deny the obvious fact that the vitiated G.B.C. spoiled the Hare Kåñëa movement? This one turns out to be a rhetorical question: “What will happen when I am not here: Shall everything be spoiled by G.B.C.?” CHECK.

6) Lack of knowledge combined with forgetfulness of almost every facet of what it means to be a devotee in Kåñëa consciousness, particularly by the leading secretaries and the eleven great pretenders. CHECK.

7) Emergence of bureaucracy, particularly expanding now. CHECK.

8) Compromise with the Hindoo-hodgepodge. CHECK!

9) Politics. CHECK.

10) Ever-increasing centralization in due course of time. CHECK.

Fighting amongst the leading godbrothers resulting in eventual centralization was fatal to Prabhupäda’s branch in the late Seventies. Let us expand on this fact a bit. The current leaders of “ISKCON” will argue that such fighting no longer takes place. Due to how dumbed down the movement has become, there is some truth to that.

However, when and while Prabhupäda’s branch was being uprooted and replaced by an abhäsa-dharma, such was not the case. In the late Seventies and most of the Eighties, there was tremendous internecine conflict for supremacy amongst the gurus in “ISKCON.” The totalitarian centralization of real power was the resultant of that supremacy battle within the burnt remnants of what superficially only appears to still be Prabhupäda’s movement.

The shoe fits, and “ISKCON” is wearing it!

Remember what these deviations were warned to produce: Either in the short-term or in the intermediate-term or in the long run, these deviations would produce—according to Prabhupäda’s repeated statements just cited—his movement being SPOILED, his movement being RUINED, his movement being KILLED. There were more warnings then these ten, although these suffice to make the point. Prabhupäda’s movement has been torn asunder. It was killed, it was spoiled, it was ruined decades ago.

Just as importantly, please note that Prabhupäda warned (practically predicted) that his branch of the Gauòéya sampradäya would be ruined, spoiled, and killed if EVEN ONE of these ten deviations was actuated. The fact is, however, that ALL TEN of them flourished.

It does not take an advanced degree in logic to conclude that something other than a bona fide bhakti movement emerged not long after his untimely departure in the late Seventies. What emerged is known as the “ISKCON” confederation, and it is controlled by its power node, the vitiated G.B.C. When the G.B.C. rubber-stamped the eleven as pretender mahäbhägavats in the form of zonal äcäryas, what they all said to everybody was:

“Like what we are giving you, like us, or die.”

The idea that all of these deviations can now be overcome by reform is an irrational sentiment. In other words, “ISKCON” is FAR, FAR BEYOND the stage where any kind of proposed reform could possibly rectify it.

As far as that cult is concerned, not all walks of life are equally attractive to it for recruiting newcomers from certain walks of life. It does not want to attract people who are inquisitive about its history or how it operated (or now operates). Those people are not inclined to accept stand pat answers to their inevitable questions. “ISKCON” labels them as “over-intelligent.”

Research writers are particularly distrusted by any totalitarian cult. They often are investigative journalists or are inclined to become so. They question things. In Journalism 101, the student is taught to ferret out the Who, What, When, Where, How, and Why. When this is done in totalitarian cults, more often than not, the evidence gleaned is not at all favorable.

Consider the following: The Who today (and for the past four decades) comprises all of the influential personalities of “ISKCON.” The What is the movement, the governing body, the institutional superstructure (including the temples and the Deities in those temples), the changed books, the philosophy, and the protocols. The When is early 1978 to the present day. The Where is every location in which “ISKCON” is active and influential.

And then there is the all-importantWHY. However, there is another factor that first must be considered: The HOW. How did all of this go down and why? In today’s headline, the IT is non-different from the WHAT. The IT or the WHAT is what was formerly Prabhupäda’s branch of Lord Caitanya’s Devotional Tree of the Hare Kåñëa movement and its perverted reflection, the fabricated, so-called “ISKCON” confederation.

In other words, the HOW of that branch—or, more specifically, the perverted reflection which strangled it—is how it was taken over and dumbed down to the status of an apa-sampradäya. This will be explained. Also, WHY did it so degrade? We need to understand the answers to these two, and this month’s presentation gives you factual answers that you can realize.

When a sincere and serious investigative journalist becomes involved in a bhakti cult, he or she sometimes is moved to become a whistle-blower after it is corrupted. Higher Conscience does not allow a certain kind of devotee to stand by without exposing it. Those engaged in degrading the cult for their own benefit intuit this, often in advance to the eventuality when that whistle-blower emerges and his explanations spread and catch on.

Bogus mysticism (which is always dangerous) gets exposed by rational explications and explanations based upon facts. They are further solidified when buttressed by çästra. This does not mean that devotional theists are empiricists, but empiric facts can and must be dovetailed in carrying out the practical expansion of the Hare Kåñëa movement. These were constantly dovetailed while Prabhupäda was manifest, and it produced good results. Bhakti-yoga is a metaphysical teaching and process, but, in the material world, empirical facts and similarly dovetailed plans cannot be neglected.

The HOW of the Hare Kåñëa movement being spoiled, being ruined, being killed can be explained from different angles. Investigative research is integral to that historical record. The HOW behind the eleven pretender mahäbhägavat takeover of the movement in the late Seventies was their confidence that they could overwhelm the rank-and-file. It was their confidence that they could make the vast majority of Prabhupäda’s initiated disciples and the newcomers believe a faulty explanation of their so-called appointment as spiritual masters, an appointment that never was. They subverted empirical facts and the historical record in doing so.

The appointment that never was is an example of a “ISKCON” protocol or code. It is also an example of a devastator, because, once you imbibe it, it topples all the spiritual progress you have made before coming into contact with it and wrongly accepting it as fact. These codes are not facts. Neither are they principles . . . not legitimate principles. They constitute mistaken knowledge. They are all illusory codes meant to shroud what was previously Prabhupäda’s Hare Kåñëa movement while it still functioned in a bona fide way.

Consider how this plays out for a newcomer just entering the scene. Somebody very new to Eastern thought and process comes into contact with “ISKCON.” He is a degraded fellow, heavily implicated in sinful reactions. He decides that he wants to rectify this condition and improve himself.

Can he make some A-B-C-D advancement from his fallen state by taking to the tapasya of what “ISKCON” has to offer? Sure. So, he starts to follow the program, gains çraddhä, gets off drugs, develops an aversion to meat-eating by abstaining from it, and imbibes some A-B-C-D initial knowledge of spiritual and devotional life. He gets some basic realizations from that knowledge, and he develops a preliminary detachment from materialism.

As such, for the purpose of this analogy, all of these progressive developments in Kåñëa consciousness—fundamental as they are, but still valuable—can be likened to spiritual dominoes that he sets up. Each domino of attainment is set up just before the previous one that he secured, forming a kind of line of spiritual advancement.

It slowly grows, and that’s what is to be expected. Then he (unfortunately, but inevitably) comes into contact with an “ISKCON” protocol. It is, for the sake of the analogy, the next domino he sets up in his line, but it works differently. Call it the code domino. The others were basic but true. This one is false. It is unstable. He does not recognize this fact. It is also counter-productive to spiritual life. He sets it up, but it automatically tips, because that quality is also integral to it. It tips and knocks over the previous domino this new fellow had erected, and that one knocks over the one previous to it, and so on.

All the dominoes in the line fall.

The unfortunate newcomer, in time, loses everything. There are any number of different ways he can choose to go from there, but none of them is linked to bona fide Vaiñëavism or real spiritual advancement. The code domino victimized him and took away all that he had secured previously. It is not at all improbable that he winds up worse off then before he entered that “ISKCON” center for only fleeting A-B-C-D progress of spiritual life.

This example is not at all imaginary. Uncountable versions of it have played out over the previous four decades. The resultant for each newcomer so victimized is individualized. Nevertheless, the attrition rate in “ISKCON” is very high, and many who leave throw out the baby with the bathwater after their degrading experiences and excruciating exit.

TATTVAMASI

There is no need to list the range of these code dominoes. Instead, your host speaker will now detail just six of them. In doing so, they will be constructed or worded using the term so-called “ISKCON,” but that is not how these protocols are communicated in that movement. Generally, they are never spoken, although the first one has been insisted upon many times:

1) Prabhupäda actually approved initiating spiritual masters in July, 1977 when the T.K.G. letter appoints eleven rittviks to conduct initiation ceremonies;

2) The G.B.C. was and is not just the ultimate managing authority but the final authority over everyone and everything in Prabhupäda’s movement;

3) The G.B.C. has an automatic, self-corrective mechanism intrinsic to it–if it initially makes deviant decisions, those will automatically be corrected;

4) “ISKCON” is certainly destined to fulfill Caitanya’s prophecy that it is the movement which will spread Kåñëa consciousness to every town and village;

5) Only by remaining favorable to and/or cooperating with and/or positively engaged in “ISKCON” can anyone engaged in yoga go back to Godhead;

6) If “ISKCON” approves an initiation ceremony and the guru conducting it, that disciple in the ceremony automatically receives a bona fide initiation.

Any one of these code dominoes is, in and of itself, powerful enough to topple the basic dominoes that a new devotee had previously erected during his or her beginning stages of making small progress in spiritual life.

Critical analysis of what is true or false is necessary in genuine yoga. That certainly includes buddhi-yoga, which entails working under the principles of intelligence and prajïä in spiritual life. The “ISKCON” protocols kill prajïä or higher intelligence. They also dull mundane intelligence, making it, at a certain point, impossible to legitimately dovetail.

From a psychological viewpoint, the worship by institutional fanatics degrades their astral bodies. Yet, without blind disciples, no bogus guru has ever gained influence in any cult, what to speak of within “ISKCON.” The eleven great pretenders knew this, and a field of fools was awaiting them in the Spring of 1978, ripe to be bamboozled and initiated with a bogus béja. It only took days after those so-called äcäryas returned to their zones for new sets of fanatics to emerge; as a result, the tyranny of eleven pseudo-mahäbhägavats in eleven separate zones immediately flourished.

Fanatics torture themselves in order to tyrannize others. They scorn who they actually have become and shatter themselves, losing sight (if they ever even had any knowledge of it) of their own psycho-physical natures. Unauthorized religious cults rely on this syndrome being invoked in their chelas, sensing that there is a sense-gratificatory vanity possessed by those kick-mees in carrying out the wishes of their artificially exalted leaders.

In other words, this helps to explain the HOW. Remember that all eleven of those great pretenders were accomplished cult controllers. Each one of them was expert, in his own way, in knowing the breaking points in others within the walls of “ISKCON.” They snapped malcontents effectively. By the time Prabhupäda’s movement had been fully converted into “ISKCON,” there was no longer any emphasis on knowledge and realization. There was no emphasis on real learning. Those handful of devotees who still pursued these yogic objectives for themselves were branded “over-intelligent.”

That refers to genuinely initiated disciples of Prabhupäda, not the new men in any of the centers anticipating the arrival of their own new guru in early 1978. The emphasis in the cult had shifted years previously into results and passionate action, often loaded with deception. This played into the designs of the “ISKCON” upper echelon.

Much of the mid-Seventies strata of the rank-and-file, although initiated by Prabhupäda, developed power mostly in the matter of ripping off the vikarmés, but they did not develop much personal power in spiritual life. This made them easy to control and easy to discard if they did not simply accept the colossal zonal hoax when it was imposed and implemented in 1978.

The HOW relied primarily upon POWER, DECEPTION, and GROUP REASSURANCE, buttressed by the atmosphere of a world surcharged with nihilism and faithlessness under the influence of Kali-yuga. To explain the HOW in a comprehensive way would require more than the length of this presentation. As such, your host speaker will simply emphasize the three chief factors of the triad of HOW.

The first leg of the triad of HOW was POWER. It certainly includes the aforementioned confidence that “ISKCON” leaders exude. The leaders of the fabricated, so-called “ISKCON” confederation were immeasurably more powerful than the rank-and-file. This was the case from the beginning of The First Transformation, what to speak of comparing those big guns to the newcomers. The newcomers were silly putty in their hands, easily manipulated in any way that they chose to mold and steer them. Most of the rank-and-file, from the third echelon on down, were also in this category . . . at least, in the beginning stage of each institutional transformation.

Never minimize the power of the leaders of “ISKCON.” They are not ordinary men. On the contrary, they are heavy-duty, experienced cult manipulators who know how to push all the right astral buttons and effectively move the toggle switches of those bodies who they control within their cult. Such as been the case for over a half century running.

As the old guard yields to a new wave of sahajiyäs—as they relinquish the institution to their own disciples—the power factor will diminish. That is already transpiring. Nevertheless, we are speaking here of the initial takeover during The First Transformation and that of The Second Transformation from the late Seventies through the mid-Eighties. POWER was a key factor in pulling both of those off as long as they could do so.

The second leg of the triad of HOW was DECEPTION. “ISKCON” has been chock full of deception since the late Seventies. As far as examples are concerned, where we can begin is with those six protocols, especially the first one. In April of 1977, Prabhupäda affirmed to his personal secretary, T.K.G., that no one in his movement was qualified to be guru. Less than three months later, in a letter to all temple presidents formulated by T.K.G. (the personal attendant) eleven leading secretaries were appointed rittvik-äcäryas.

Prabhupäda did not dictate this letter on his dictaphone. Instead T.K.G., on his own, drew it up, providing a line called “authorized” onto which Prabhupäda extended his signature. The one-page letter clearly, unequivocally, and indisputably stated that all new disciples receiving initiation from any of these eleven men were Prabhupäda’s initiated disciples, not theirs.

A rittvik is not an initiating spiritual master, and he is not a çikñä-guru either—at least, he does not need to be in order to conduct ceremonies. The rittvik conducts the initiation ceremony for the real guru, but that actual initiator of the yajamäna is different from, and superior to, the rittvik. That is why the man pouring the ghee on the fire is only a rittvik.

If he was not a rittvik, then he would be the dékñä-guru conducting the ceremony for his own disciples, who are tossing rice and bananas. Beginning in 1966, Prabhupäda performed that ceremony throughout the mid-Sixties and into the late Sixties, because his first rittviks were sannyäsés appointed only in 1970. However, in the aforementioned letter of July, 1977, it did not recognize any of those eleven menas authorized to conduct fire yajïas for their own yajamänas or disciples.

In other words, initiating spiritual masters were not appointed by Prabhupäda in July of 1977; only rittvik priests. Nothing more than that! The pre-supposition that Prabhupäda covertly appointed dékñä-gurus at that time is completely speculative. It is also illogical, because less than three months previously, he affirmed that none of his disciples was qualified.

On the basis of a DECEPTIVE PRE-SUPPOSITION, we are to presume that, more or less simultaneously, eleven of his leading secretaries became self-realized spiritual masters in less than ninety days? When none of them (nor any of the other disciples) reached guru for all the YEARS previously?

NONSENSE!

Yet, it was that deception, based upon a self-serving presumption only, which was the basis for the zonals’ claim that Prabhupäda appointed them as full-fledged dékñä-gurus in mid-1977. The appointment of rittviks was later deceptively merged into a so-called appointment of initiating spiritual masters, who, as we all know, doubled-down in the Spring of 1978. Through G.B.C. Resolution, in virtually every temple room in the world, they mandated to have themselves worshiped in great pomp as fully God-realized mahäbhägavats by everyone, including their own godbrothers and godsisters.

Why was not this clarified in the summer of 1977? The answer should be very obvious: If Prabhupäda had been asked whether or not those eleven rittviks were to automatically become dékñä-gurus after he left the scene, he would have replied that he was making no such appointment. If they were all actually gurus, he would have recognized them as such in the summer of 1977 and would have had no need whatsoever to resurrect the rittvik system.

T.K.G. was asked about this at that time. He was the gate-keeper to His Divine Grace. No one could get access to Prabhupäda except through him. T.K.G. knew what he was doing. He knew Prabhupäda would leave the scene soon, and he knew that the rittviks could then capture the big seat by claiming that they were previously appointed as spiritual masters.

As such, when he was informed by a godbrother (one friendly to him) that this presumption, this pre-supposition, needed to be clarified directly by Prabhupäda—who could have easily done so in a mere sentence—T.K.G. did not allow that question to be broached to the Founder-Äcärya.

This whole catastrophe, engineered by T.K.G. and buttressed by the other ten zonals, was based upon one deception propping up another deception, all of which was situated on a foundation of deception. The other five protocols aforementioned are also suffused with deception, but there is no need to analyze them. This analysis suffices.

The third leg of the triad of HOW is GROUP REASSURANCE. This was most important to the newer layer of the rank-and-file just previous to Prabhupäda’s disappearance. It continued more strongly from the Spring of 1978 onwards during the implementation of the zonal äcärya imposition. It came in two forms, both of which were constituted of a béja invultuated into naive newcomers. Before Prabhupäda departed, some new men were initiated by him but still received a bogus béja in bad association with bad leaders.

This leg of the HOW was, at root, a bogus béja requiring constant watering in the form of group reassurance. The béja was non-different from the charisma of the bogus guru. Another bogus béja was the “ISKCON” institutional béja, which mostly came into play later. This group reassurance component of the HOW triad functioned in one way for the first eight years (1978-1986) during the zonal imposition. After that, it mostly functioned in another way.

When the eleven great imitators took over, the new disciples were invultuated with individual béjas from the pretenders, because each of the eleven ran a personality cult. Some were more charismatic than others, but the hive mind in each zone was centered upon its zonal master. There was a group think at each of these centers in each of the zones, but the hive mind was localized, and it varied from zone to zone.

When the zonals were mostly toppled in the mid-Eighties, the nature of the invultuation changed. The principle of the hive mind remained, but it was no longer localized. “ISKCON” took over. The gurus were busted down to so-called madhyams, and some were actually removed completely.

This meant that the personality cults more or less cratered. Harikeça and Kértanänanda were able to maintain theirs to some degree, but “ISKCON” and the vitiated G.B.C. was now emphasized. The number of gurus dramatically expanded, and almost all of that expansion was comprised of party men. The party men of “ISKCON” facilitated the “ISKCON” béja entering their disciples, including fealty to the vitiated G.B.C., of course.

The scope of the group think increased. The hive mind became international, not limited (in most cases) to a zone and/or a personality cult. During The Second Transformation, identification with “ISKCON” was an international mentality. As long as you were in the good graces of the institution, then there was huge reassurance provided to you everywhere. The switch was certainly substantial, but the principle of the hive mind remained.

To reiterate, the three legs of the triad of HOW–the perversion of the branch of Prabhupäda’s Hare Kåñëa movement, how it was converted into “ISKCON”– are comprised of POWER, DECEPTION, and GROUP REASSURANCE. All other factors of the HOW were and are either secondary or tertiary.

And now we come to the WHY. The modern and post-modern, anti-Vedic Western adventure does not incline people to ask the WHY, especially about ultimate truth. Indeed, the Western mentality is agnostic as to whether or not there even is Absolute Truth, what to speak of the WHY.

Nevertheless, a real transcendentalist–especially a theistic transcendentalist–is very concerned about the WHY. He or she does not dismiss it as simply sex attraction. He or she wants to know the ultimate reasons behind this complicated and painful entanglement in material life. If there is one, he or she wants to know the ultimate causal factor.

Those newcomers who entered “ISKCON” post-1977 fell for the “simply accept” bromide. They ignored the WHY. This was not in relation to the WHY of the original fall into the material world, although they were not very concerned about that, either. Instead, they did not ask the WHY relative to the zonal acarya imposition. It was said to be Prabhupäda’s plan. It was said to be Prabhupäda’s desire. It was said to be the institution’s way of spreading a new and improved version of Kåñëa consciousness—but, instead, it was material nature’s way of telling something’s wrong.

Most of those newcomers initially began to follow a pious lifestyle, unlike their previous lifestyle. Their thinking changed. They engaged in austerities. Their lives were uplifted at the A-B-C-D level. They began to erect positive dominoes of spiritual accomplishment. However, whether it was stated or vibed, they were urged to simply accept the system. Almost all of them chose not ask WHY concerning anything connected the zonal guru system.

Once they bought into any of the protocols of “ISKCON,” however, all of their initial accomplishments were jeopardized. Although very few of them realized it, unless they asked WHY concerning the root issues of what their cult was really about, their progress was jeopardized. Unless they asked why the zonal guru system was formulated and formed and why it might be deviated from the real guru-paramparä, it was only a matter of time before their incipient progress in spiritual life would be toppled:

Video insertion with musical background

The WHY was and continues to be misuse of free will by the leading secretaries of the fabricated, so-called “ISKCON” movement. Their deviation went down in the late Seventies via egregious disobedience of Prabhupäda’s orders, his strictures, his wishes, and his teachings.

The WHY includes the propensity of the conditioned soul to overlord weaker conditioned souls. The guru is always beyond this tendency. The WHY includes the obvious fact that eleven powerful men decided that they would imitate Prabhupäda—and enjoy everything connected to that imitation—because they could! The WHY includes their envy of Prabhupäda and the opulent worship he had received for about a decade.

The colossal hoax known as the fabricated, so-called “ISKCON” confederation is a pseudo-spiritual scam. In is incumbent upon you to transcend its influence within yourself and then consider helping others to do so. There are still some devotees willing to help you by providing information, truth, genuine interpretation, and logical deductions in order to fully understand HOW and WHY of “ISKCON” pulled off a dreadful takeover of what was once a thriving branch of the Brahma-Madhva-Gauòéya sampradäya.

SAD EVA SAUMYA