KCD’s Monthly Podcast – January 2023

Podcast transcription:

This is True

by Kailäsa Candra däsa

HARIÙ OÀ NAMAÙ

There are many people who believe everything is relative; this is a popular shibboleth in the West. They claim that there is no Absolute Truth, yet such a claim is, in and of itself, stating an absolute. There is Absolute Truth, but it is difficult to realize, especially in this degraded and quarrelsome age of Kali-yuga. Indeed, it is difficult to even realize what is what in every day life, and there are planes above this gross one, far previous to the absolute level. Realizing Absolute Truth automatically encompasses understanding all the levels below it.

The Absolute Truth is total without exceptions. All that works against realizing it—often called mäyä–is an integral feature of it, and this will be explained in some detail, subsequently. You are an embodied being in the material universe, and thus you are constantly being assaulted with illusion, delusion, and many other negative astral principalities in order to keep you from knowing even basic absolute fundamentals.

When a religious group—or what appears to be a theistic, spiritual group–advertises itself as representing Absolute Truth, that means it is supposed to be offering you opportunities to get out of mäyä. It also means that it functions as a totalism within its own superstructure, in perfect harmony with the higher universe. That totalism is automatically autocratic. That harmony is based upon following orders in the group’s hierarchy, and this is also how the universe itself functions.

Genuine theismis hierarchical and autocratic, and it supposed to promote totalism, which is completely different from totalitarianism. The demigods controlling this universe have a hierarchy which they represent and follow. Presiding at the top of it is the Supreme Transcendental Autocrat. He is commonly known in the West as God.
The materialistic demeanor cannot possibly stretch to the transcendental Autocrat, who is ever-inviting the fallen, conditioned souls to associate with him, in devotion, through eternal serving mood. This autocrat referred to here is the fully realized transcendentalist in human form. He is a devotee of the Supreme Autocrat. He is THE ÄCÄRYA.

Since service is mentioned here, it is referring to the pure devotee, who is always a personalist. The organization he founds (if he chooses to do so) is automatically authoritarian. If it does not descend into fanaticism and despotism, it will function liberally in terms of the in-house interaction of its members, those fully dedicated. When a group is perfectly linked with the guru-paramparä, it functions in that right way.

From one perspective, it could be said that there have been (and continue to be) many such groups around the world. This is too general a conception, however, and it is ultimately inaccurate. What IS accurate is that there are many groups which APPEAR to represent and promulgate the Absolute Truth, but which do NOT represent totalism. Instead, whether they are aware of it or not—or, more importantly, whether YOU are aware of it or not–they push totalitarianism.

More often than not, their brand is of a dangerous variety. These groups have their own slang, shibboleths, biases, tropes, bromides, and their own kind of particular cult jargon embedded into the everyday language of their communication. The overwhelming majority of them were never representative of the Absolute Truth.

Another way of saying the same thing is that they are representatives of mäyä throughout the duration of their influence in the affairs of mankind. If a group represents the Absolute Truth, it is centripetal: It is an attractive complex which brings its members and those dedicated to it in agreement and together. Its centerpiece is the Supreme Controller, Who is ultimately personal. Yet, simultaneously, its centerpiece is also the pure and perfectly realized transcendentalist, THE ÄCÄRYA, who founded the organization and has realized that Supreme Person.

This is a requirement for the orders given through the group’s hierarchical structure to remain bona fide, which also means to not be deviated. When it becomes deviated, the first stage is always fanatical and despotic. Often, this creeps into the group at individual centers before the organization, as a whole, becomes fully contaminated and deviated by it.

The genuine spiritual organization is centripetal because, since it is Absolute, its centerpiece must be Absolute and Personal on the highest level. This means that both the Supreme Lord and His perfect man, the group’s Founder, are all-attractive. They are all-attractive to those whose adhikära is an eligibility conducive to that attraction.

This is why orders are both necessary and willingly followed in such a hierarchical system, because all such orders work their way up to the pleasure of the Founder and then to The Supreme Attractive. The goal of such service, such following of orders in the hierarchy of the group, is to favorably impress the pure devotee, who then passes his satisfaction up to the Personality of Godhead in guru-paramparä.

The phenomenal attractions constantly tempt sentient beings to enjoy the variety of the material world. These attractions are opposed to making progress in realizing undifferentiated monism, or, higher than that, realizing transcendental personalism. Spiritual life entails detachment from such attractions. The orders given in a genuine spiritual hierarchy automatically promote such complete detachment in stages, but not when those orders are anchored into fanaticism and despotism.

Such deviation completely perverts, subverts, and inverts the value of accepting orders in the hierarchy, which immediately becomes devoid of legitimacy. The material attractions are of an endlessly mutable scope, but, in pseudo-spiritual societies, they always involve the taste experienced by bad leaders over lording those in the lower echelons via the principle of following orders.

This was certainly the case in “ISKCON.”

Previous to joining a spiritual institution, those seeking knowledge and realization are attracted to the harmony discovered within the preliminary Vedic presentation. If they are spiritually progressive, they transcend even that sooner rather than later. If they come to a genuine group, they will recognize that the Founder is (and, of course, was previously) highly personal and perfect in all of his dealings. He will have to have been a theist, because the Absolute Truth is represented as occult theism, not by any atheistic or pretentious concoction.

When you make advancement in realization of the Absolute Truth, you will understand Source to ultimately be personal. This is stated to be the case in the essence of the Vedic presentation, known as Vaiñëavism. A Vaiñëava accepts the fact that Lord Viñëu is the Parameçvara, the Supreme Controller. He is Source, although He does emanate impersonal energy, which is always inferior to Him.

Yes, Lord Kåñëa is higher than Lord Viñëu, Who is His incarnation. Ultimately, they are One in power and mostly One in quality, although Lord Kåñëa has some special qualities not possessed by His expansions. Humans are all subordinate to both Lord Kåñëa and Lord Viñëu. The aforementioned hierarchy of the demigods is also so subordinate. This is an integral feature of the Absolute Truth.

Because all human beings are eternally subordinate parts and parcels of the Supreme Controller, they are eternally His servants. They can only achieve complete liberation from saàsära, the cycle of birth and death, by once again becoming His devotees. Devotion is a feature intrinsic to their eternal existence and real personality, now covered. When they become devotees as human beings, they are known as Vaiñëavas.

Some like to call themselves Kåñëaites, and no devotee has any problem with that. However, in terms of the Vedic and guru-paramparä tradition, those devoted theists who worship Lord Kåñëa are nevertheless primarily also known as, and called, Vaiñëavas. This is true.

For those who come to the Parameçvara with a service attitude, He gives them knowledge and shelter from the pangs of all of the anti-Vedic civilizations composing the world. In Kali-yuga, the whole atmosphere is filled with opposition and faithlessness. There is constant competitive fire raging amongst humans absorbed in ahaìkara or false ego. This is present almost everywhere, ingrained in the mentality of the Western, anti-Vedic civilization, which is mimicked worldwide. When this mentality (and all that accompanies it) enters into what is supposed to be a spiritual-cum-devotional group representing the Absolute Truth, that group becomes deviated. Perhaps it never did represent Absolute Truth; in those cases, mäyä was an integral component of that group from the gate. The group generally then descends into a kind of covert atheism.

There are many different varieties of religion, but some of them are actually atheistic. Some are theistic in a limited sense, but do not represent the Absolute Truth accurately. Äcäryavän puruño veda: A person who has a spiritual master knows what is what. You become such a person when you serve within a bona fide group; forging such a connection makes you a man or woman of knowledge. Linking up with the Hare Kåñëa movement represented by a bona fide spiritual master is a step in the right direction toward realizing the Absolute Truth. Recent history, however, makes forging this connection very difficult at this time.

As Karl Marx aptly put it: “History repeats itself: First as tragedy, then as farce.” The tragedy in Founder A. C. Bhaktivedänta Swämi Prabhupäda’s branch of the Hare Kåñëa movement was the zonal catastrophe of the late Seventies. The strong current of that late Seventies deviation by “ISKCON” and the vitiated G.B.C. became a raging river of culpability with ever new tributaries; soon this doppelganger became a farce.

Today’s Hindoo Hodgepodge is in that category of farcical. F.D.G is in that category of farcical. In the spring of 1978, that deviant current, although it actually started to flow a bit before ?r?la Prabhup?da departed, changed the central nervous system of the cult. It was The First Transformation. It ran its course for about eight tragic years and then cratered.

Despite the eleven pretender mah?bh?gavats being exposed during the emergence of The Second Transformation—also known as the collegiate compromise—some of those zonals were allowed to remain d?k??-gurus and keep their disciples. Everyone who stayed in that version of “ISKCON” and/or who joined it after that remained implicated.

The compromise with zonals remaining gurus was not the only deviation of The Second Transformation, but it was the worst one. No ethical Vaiñëava could possibly accept it, but that movement had noethicalleaders left in it by the mid-Eighties. Most of the rank-and-file simply swallowed the compromise without a whimper. It was a cheating arrangement. That cheating was never confronted in-house before or after The Second Transformation, and it has certainly not been eradicated in the current manifestation of the deviant cult. All of today’s “ISKCON” gurus are still connected to that current of deviation.

Through insidious means, “ISKCON” penalized those who spoke against its zonal pretension in the late Seventies. When the zonal äcärya catastrophe eventually crashed and burned, the new version of pretension, just delineated, took over. You were still de facto ostracized if you spoke up against that Second Transformation. If you speak against the current Hindoo hodgepodge, The Third Transformation, you also won’t last long in “ISKCON,” but that probably won’t bother you at this point.

Two months ago, we reminded you about how aggressive and oppressive the First Transformation was when it was brought in; basically, it was nothing more than a pseudo-spiritual smash-and-grab. That new and completely unauthorized dispensation of The First Transformation was not meant for being explained to the devotees in the temples throughout the world. Instead, they were simply told that this is the way it was to be, case closed. In effect, most of Prabhup?da’s disciples had their spiritual progress impeded by the catastrophe; their only choice was which avenue of mäyä they wanted to be degraded by.

On one side of the coin, some were, directly or indirectly, forced to leave the temples, because they did not believe in—or, in some cases, could not stomach—The First Transformation. Those who thus spoke out against the arrangement from the outside were vilified within the cult. They were considered persons whose influence had to be suppressed. This vibration (read, curses) was put into the astral plane, powerfully. After being tossed back out into the material world, those curses acted.

The Party Men at the turn of the century were essentially not much different from the earlier version. By the turn of the century, the situation itself, however, had changed, but their basic attitude had not. Regarding the devotees they had directly or indirectly persecuted—the ones who, it turned out, were right in their criticisms—memories of them and what they warned of were considered arcane.

As long as the Party Men still managed the temples, and as long as they all gave lip service to the “ultimate managerial authority” of the vitiated G.B.C., everything else from the past could easily be papered over, like covered tracks laid down at the beginning of winter. As long as the Party Men had an organized religion wherein there was incoming revenue (to keep them from having to work), as long as they could show-bottle well-decorated Deities, they remained confident and complacent that historical facts could not interfere in any new arrangement.

As long as they could continue to host colorful initiation ceremonies, as long as they had a publication house, as long as they could advertise a structure with their brand of institutional dogma, they remained satisfied. After all, history is written by the winners, and they were still on the side that appeared to be winning, because the temples were theirs.

However, with the advent of the INTERNET, real writing and real speech was facilitated as never before. Accurate history of what went down in the Hare Kåñëa movement can be read, heard, and assimilated. This is a boon for realization of the Absolute Truth. Even if it disturbs the Party Men of “ISKCON” to some limited degree, they remain confident that their version of totalitarianism, mistaken knowledge, and inaccurate history will still be strong enough to prevail. As far as righting all the wrongs they had perpetrated, that was never allowed to even cross the minds of the Party Men. In order to right those wrongs, it would have to be done at a radical level . . . and that is out of the question!

As stated by Prabhupäda in a letter to Ya?omat?nandan, dated Jan. 9, 1976: “There are so many bogus. They are not detected, but if they are detected, they are punishable.” Similarly on a morning Walk, dated Apr. 29, 1973, he stated, “We simply have to maintain our strict principles, keeping ourselves pure. Otherwise, there are so many bogus institutions doing business in the name of God and simply cheating the people. We have to be careful not to degenerate like these others.”

“ISKCON” corruption created buffer after buffer serving as standing sentries guarding its vested interests. Some of these buffers were institutional in the form of committees, subcommittees, seminars, and show-bottle appointments. There were also a few position papers. This was befitting the sophisticated campus politics everywhere present in their mid-Eighties adaptation, which now functioned as a kind of gold-plated, pseudo-spiritual, collegiate institution.

This new institutional paradigm kept all the devotees engaged in concerns about many superficial issues; they could not (nor did they desire to) question any of the root problems. Even fringe devotees were swept up in the fervor of this spirit of alleged cooperation. Nevertheless, those few devotees—all on the outside–who did not buy into the reformation still knew very well what that root was: It was the deviation of the vitiated G.B.C., which was implicated in the appointment of gurus since 1978. Such institutional meddling ran against all Vai??ava principles and against the very nature of the Vai??ava parampar? itself, and this is true.

TATTVAMASI

No board of conditioned souls can determine who IS guru and institutionalize its decisions in such a capacity—not according to guru-parampar?. The vitiated G.B.C. did this in 1978, and, despite modifications that amounted to nothing more than deceptions, it is still cent-per-cent implicated in the same pernicious activity.

First, it was appointment by unanimous consensus (almost unanimous, as one G.B.C. man did not agree) leading to the creation of the “?c?rya Board” after rubber-stamping eleven rittviks as uttamas. Not long after that, the appointment tactic was modified into voting by members of the body; indeed, in the mid-Eighties, one of its “new gurus” captured the gadi by only one vote—at least, that’s what I heard through the grapevine. If that was the case, since he almost certainly voted on that motion, in effect, he voted himself to the position of initiating guru.

Such a process began to reap a backlash, so another modification of how to determine institutional guru was concocted: No three blackballs. It was of a very brief duration, and indisputable evidence of it is almost impossible to find. I heard about it from a second echelon devotee, one who had left “ISKCON” not long after the zonal äcärya debacle.

No three blackballs meant that, in effect, you could make a motion to the governing body as to your desire to become a recognized guru of “ISKCON.” As long as there were not three commissioners against you, your motion passed. Soon, this process also received warranted criticism. As such, another fix-it-as-you-go modification was concocted: The No-Objection Certificate, which is current to this day.

As per this “adjustment,” the prospective institutional guru makes his proposal to become spiritual master, but he must also first receive some kind of recommendation. After that, the vitiated G.B.C. decides upon a waiting period for him (usually one to three years). Then, if he keeps his nose clean and remains loyal, it issues a No Objection Certification, i.e., he becomes institutionalized guru by Commission imprimatur. Please note that these concoctions, throughout their permutations, are unauthorized according to the standard of guru-paramparä.

Prabhupäda most pointedly said in May of 1977: “When I order you become guru, he becomes regular guru, that’s all.” When or if ?r?la Prabhup?da sees that one of his initiated devotees has reached the necessary stage—and that can be as basic as the initial madhyam platform (which is regular guru)—then, he gives the order. You are an atheist if you dispute that he can still do this. His branch of the Gauòéya line then carries on as Prabhup?da deems fit. If he orders a devotee to be a spiritual master and initiate newcomers into the line, no governing body has any right to meddle with the transcendental process.

If the G.B.C. had remained bona fide, then it would have had the right—actually, the duty–to be a watchdog. If any given devotee declared that he was ordered by Prabhupäda to initiate newcomers into the line, that would need to be checked out by the Commish—if it had remained bona fide, which it did not, as we all now know.

A bona fide G.B.C. would have made effective arrangements to do just that and check every claimant out. If it found direct and indisputable evidence that the self-appointed guru was making a false claim, then he would be asked to renounce it. If he defied that request, he would be ostracized from Prabhupäda’s branch of the Hare Kåñëa movement.

And that would be the ONLY RIGHT that the Commission would have in relation to devotees acting as initiating spiritual masters. In other words, if the Commission had remained legitimate, it would have retained both the authority and power to crush the influence of any ISKCON member who claimed to be guru, when he was found out to not be so.

Instead, the G.B.C. did just the opposite: It institutionalized who could be guru. IT MEDDLED. It did so through the various concocted attempts already described—ye old fix-it-as-you-go. It thus allowed so many rascals over all of these decades to act as so-called ?c?ryas—that is, until their egregious behavior (in some cases) reached such an intolerable point that even the institution was jeopardized. Then it would act, but that would be far, far too late, because the snowball of pretension should never have been allowed to roll downhill in the first place. Imitating Prabhupäda back-fired on the pretenders and the vitiated G.B.C., also.

By not only allowing the various pretenders (it was eleven for the first four or five years, then the number increased) to carry on but to give them institutional assistance in doing so, many materialists and atheists entered the movement and became newly-initiated. Their gurus could not discern where those people were at. In the late Seventies and early Eighties, the fabricated, so-called “ISKCON” confederation became stocked with neophytes—or worse—falsely advertising themselves as initiated Vaiñëavas, buttressing and extending the catastrophe.

As far as “ISKCON” goes, the current situation can accurately be termed guru inflation, both in number and gender. Since the mid-Eighties, after the zonal debacle, there have been over one hundred “gurus” (including recently a female) either appointed, or voted in, or not blackballed, or having been issued institutional certification. As could only be expected, many of these have given up the gadi, by choice or by force.

None of them were or are powerful enough to take all of that vikarmic transfer from their disciples, although they delight in stealing the good karma from them. The many egregious falldowns strongly suggests that something must be terribly wrong in that institution. As could only be expected, various tropes were adopted by the changed movement to explain it all away—or at least mask it: One of these is that, “Two of the original eleven have not fallen down.”

First of all, mah?bh?gavats do not fall down. All of those eleven great pretenders were worshiped as uttama-adhikarés. Everyone—or, at least, almost everyone–knows now that none of them were what they claimed, but this was not recognized by most devotees at the time. As such, since they posed themselves to be something that they were not, how were they not already fallen from the time they took over?

Deception and imitation are major disqualifications to spiritual advancement. Just as importantly, how could any of their initiations have been bona fide? And, logically, if these improperly initiated people then filled all of the temples worldwide—which they did—how could the esoteric purity and power that is supposed to be produced in and by them actually have been actuated? It couldn’t and it didn’t.

Some may opine that the eleven actually were uttamas, but all of that transfer of saïchita-karma brought them all down. This is not an intelligent proposition. Such fools could cite the Bh?rata Mah?r?j pastime, although he was not engaged in initiating disciples. Or they could can say that a mah?bh?gavat might stumble into M?y?väd? literature and be seduced by it. All such apologetics are both superfluous and irrelevant. The reality is that mah?bh?gavats do not fall down.

They do not fall down, because they are experiencing bliss that is thousands of times superior to the happiness or pleasure available to human beings in this degraded age. Mah?bh?gavats are not attracted by heavenly pleasures, what to speak of low-grade forms of earthly happiness, basically all that there is on Earth at this time.

Indeed, they are not even slightly inclined to any of it. Even at the madhyam stage, such desires do not pierce the heart, although madhyams, in the beginning, still have to follow rules and regulations. Regular guru indicates vidhi-bhakti, and a devotee engaged in vidhi-sädhana bhakti is always somewhat susceptible to falldown. The more advanced in that intermediate stage, the less susceptible to falldown, obviously. Even at rägänuga, there is some very slim chance of falldown, but there is no such chance at the exalted mahäbhägavat stage.

The madhyam-adhikaré is still under regulation (that is why he is called a regular guru), but he does not take pleasure in Vai??ava-apar?dha. The eleven great pretenders were engaged in massive Vai??ava-apar?dha. The mah?bh?gavat is situated in the pastimes of the Supreme Lord and everything else that is transcendental. He also does not intentionally offend other devotees, although, if he did, that WOULD subject him to falldown, especially if the offended devotee was spiritually advanced.

The madhyam is an advanced devotee. If THE ÄCÄRYA gives him the order to initiate newcomers, he then is immediately qualified to act as an initiating spiritual master. Be confident that there is no possibility of the uttama falling down from a state of ever-increasing, never-ending bliss. It simply does not happen except in a couple of obscure cases from hoary antiquity, which are irrelevant now.

For Prabhupäda’s Western disciples, the whole focus should be to advance to the stage of madham-adhikaré. It is special. The only way to advance to it would be from the kanistha-adhikaré stage, but almost everyone now (who is still a devotee of some sort) is either a miçra-bhakta or a sahajiyä of one variety or another. Mäyä has been victorious in severely weakening Prabhupäda’s branch of the Caitanya movement. You cannot advance to madhyam-adhikaré from either the miçra-bhakta or the sahajiyä category, and this fact is especially the case from the latter platform.

The eleven pretender mah?bh?gavats were all completely fallen to the level of sahajiy?s as soon as they became zonal ?c?ryas (and, in most of if not all cases, before that). Their level of happiness was mundane, albeit occult and different from ordinary vikarmé. Most of them were occultists of one type or another. As such, you cannot use the warped idea that two of them, as of 2022, have not yet fallen down. Those two are still sahajiy?s, despite the fact that they have not engaged (or have not been caught) in flagrant manifestations of deviant or sinful behavior.

All of the “new gurus” who followed the zonals were and are deviants. Although at least two of them are very flagrant about it (and this has been the case for decades), most of them have not been so egocentric to stretch the rubber band to the extent of Ocean’s Eleven.

Like the death rate, the rate of fall-down in “ISKCON” is one hundred percent. For these so-called gurus, the vitiated G.B.C. is still cent-per-cent culpable, fully implicated. Cheap gurus all. This indisputable fact will continue, and the next stage can only be guru hyperinflation. In point of fact, we are already almost in it . . . or we already may be in it.

Time to open the Overton Window and discuss the all-important topic of spreading GENUINE Kåñëa consciousness throughout the world. The Overton Window (related to spiritual truth) is barely open at this time, despite the INTERNET allowing some access to these ignored topics. The real issues are the unresolved root issues, but the Golden Age cannot develop if the Spiritual Overton Window is not opened fully.

Duryodhana was not allowed to become emperor, because his father was not a legitimate king. Dhåtaräñöra was, nevertheless, acting as one. He was, however, illegitimate due to one physical defect, which could be considered minor; otherwise, he was strong in every other way. Duryodhana himself was a great manager, the kings of the land liked him, and the Kaurava kingdom was run well under his supervision.

Yet the Kurukñetra cataclysm had to go down, because Lord Kåñëa would not overlook that root issue of Dhåtaräñöra’s disqualification. It was so essential to fight on that point that sixty-four million soldiers had to be sacrificed on the battlefield in order for the actual succession of the Empire to remain bona fide according to Vedic injunction.

We are confronted with a similar situation in relation to Prabhupäda’s branch of the Hare Kåñëa movement. The root issues have long been buried, and today’s Overton Window is very narrow, not allowing them to be discussed threadbare, what to speak of being resolved. This allows thousands of improperly initiated people dedicated to bogus gurus to flood the Earth in the name of Prabhupäda’s movement, thus effectively delaying and covering The Golden Age.

Sugar-coated with some tasty teachings in the name of Vaiñëavism, the “ISKCON” movement is nothing more than another Western organized religion with Eastern trappings. It is a kaitava-dharma as opposed to the mleccha-dharmas of the West. India is loaded with kaitava-dharmas, and “ISKCON” is following in its footsteps, especially now during the fag end of the Hindoo hodgepodge.

The “ISKCON” religion is composed of incorrigible Party Men, and their number is hard to determine, because new ones are being added all of the time. The Party Men at the top are the controllers of that institution, although they are all under the influence of the “ISKCON” egregor. Indeed, as far as power is concerned, they are not ordinary men, but they are manipulated by astral principalities. They are transmitters of subtle mäyä of the worst kind. Powerful Party Men influence the malcontents and turn them through deception disguised as persuasion, along with (usually unexpressed) threat of punishment.

They are masters at creating fear, doubt, and guilt, masters of deception, masters at enticement, and past masters at quasi-persuasion (which is actually just another form of deception). When the situation calls for it, they dish out psychic punishment within their spheres of influence, both gross and subtle. Their followers—almost all of whom are weak in knowledge, mind control, and yogic development—can hardly escape that network once entangled in it.

On the gross plane, the Party Men buttress the apparent legitimacy of their astral web via ornate buildings, pretty Deities, vehicles, properties, and money. Foolish followers are thus trapped into a confusion by material manifestations. If such neophytes try to escape it, they have to contend with punishment; having once entered that cult, you will not come out of it unscathed when its Party Men harass you for leaving it.

Remember mantra eleven from Çré Éçopaniñad:

vidyäà cävidyäà ca yas
tad vedobhayaà saha
avidyayä måtyuà tértvä
vidyayämåtam açnute

“That person who knows both the process of knowledge and nescience simultaneously, transcending death and nescience by the culture of knowledge, enjoys immortality”

The goal is perfection, also known as siddha. In this presentation, your author is delineating that process of nescience for your spiritual well-being. This presentation is not, however, a negativity. The vitiated G.B.C. is pushing mistaken knowledge, along with an unauthorized process not approved by its Founder. You are obliged to recognize this. The process of meddling in the appointment of gurus is integral to the power of the Party Men, who thus keep everyone in their cult implicated.

The colossal hoax known as the fabricated, so-called “ISKCON” confederation is a pseudo-spiritual scam. Following orders in that group is spiritually counter-productive. You cannot become siddha in that way. Following such orders will not help you to realize the Absolute Truth. Honoring that institutional hierarchy constitutes misuse of your rare and valuable human opportunity for perfection, and this is true.

SAD EVA SAUMYA