KCD’s Monthly Podcast – May 2023

Podcast transcription:

SIDDHA Confronts Cult Obstacles

by Kailäsa Candra däsa

HARIÙ OÀ NAMAÙ

“Now, to take such guidance means the spiritual master should also be a very perfect man. Otherwise, how can he guide?”
Platform Lecture, March 6, 1966 in New York

“The guru must be mahätmä and muni. Muni means thoughtful, philosopher. Not foolish rascal, manufacturing some philosophy. And mahätmabhiù. Not only self-realized, but by his character, by his behavior, by his understanding, he must be a mahätmä. He must be mahätmä, real mahätmä. We want guru like that.”
Platform Lecture, August 10, 1974 in India

Like all metaphysical societies, the cult of buddhi-yoga is richly symbolic. It contains its own prerogatives. In ascending to occult, metaphysical, and/or spiritual perfection (known as SIDDHA), there is an ultimate summit. It is very rarely attained, but it is attainable.

There are essential mileposts that must be secured along the way. In other words, along with these subsidiary attainments, guidance must be sought and followed in order to attain to any higher octave on the transcendental scale, what to speak of the final note of the last octave.

If you want to make spiritual progress, that guidance must be spiritual. If you want to make metaphysical progress on the mesoteric level, your guide or master must have a fund of metaphysical knowledge and accompanying realization. In all such special endeavors, there can be no doubt that the journey consists of a great deal of hidden or occult principles, laws, and truths. All of these will be connected to their corresponding spiritual and metaphysical powers or principalities.

Spiritual enlightenment (SIDDHA) is, in and of itself, one. Yet, at the same time, it is secured in stages and advanced from there in stages. There is no contradiction in this truth. The guru-paramparä is the best path to enlightenment in this Age of Quarrel and Hypocrisy (which is known as Kali-yuga), and the guru-paramparä of buddhi-yoga is the least difficult means in order to transcend the vicissitudes of this age and attain enlightenment, crossing over the ocean of nescience.

The guru is a member of that exclusive group. The best of all gurus, the extremely advanced spiritual master, has attained Source. He associates constantly with Source, and is at the ultimate summit of liberation.

manuñyäëäà sahasreñu
kaçcid yatati siddhaye
yatatäm api siddhänäà
kaçcin mäà vetti tattvataù

“Out of many thousands of men, one endeavors for perfection. Indeed, out of those so endeavoring, of those who have actually achieved perfection, only one knows Me in Truth.”

From one perspective, the guru has a monopoly on Truth, but he never says anything like that or makes any such claim. The spiritual master at any level takes on only disciples who are sincere and serious, although, in very special cases, there can be exceptions to this. Such disciples, even before initiation, must approach the guru with basic knowledge in spiritual life, and they must be lucky beyond the material or even mesoteric meaning and application of the word.

When a qualified occultist approaches a qualified master, the same holds true. When a seeker approaches a qualified Vaiñëava guru, he desires to turn that disciple into a perfect man. Disciple means discipline. Only a dedicated disciple can qualify for becoming perfect.

Organized religions are entirely different. They consist of leaders and followers who believe that perfection cannot be achieved during life. As such, they do not approve of cults which endeavor for perfection, because everyone in organized religions is ineligible for that. Those who are ineligible take to pseudo or quasi-occult or religious faiths which rationalize and pervert the process under the banner of no man can become perfect. This is the predominant faithlessness of the West, of course, but it has seeped into the East at this time.

Every cult utilizes markings and symbols exclusive to it. Here and there, a bit of synchronicity may be spotted, but that is always very limited, because it must be so. In relation to the various paths of either occult or spiritual realization, there will be some synchronicity to the degree that the Founder was actually on one which led, if fully prosecuted, to mystic attainments and/or mukti. As will soon be discussed, the mileposts leading to liberation, compared between the dvaita and advaita lines, have corresponding stages of different names. Yet, at a certain point, that synchronicity is non-existent, as it must be.

In relation to the mesoteric process, the synchronicity ends even before the causal plane is attained, what to speak of the initial plane of perfection. Symbology certainly has its place in spiritual life, but the real Deity should never be considered a mere symbol or a mere image or reflection of the Absolute Truth, the Summun Bonum.

There are many cults, both Eastern and Western, which claim a line of disciplic succession, culture, or heritage dating back to ancient times. When the claim is legitimate, that line needs to be unbroken. A few of these claims are bona fide, both in relation to mystic power, metaphysical, spiritual, and devotional manifestations. Bizarre rites are not a mandate nor a prerequisite in order to establish any such claim.

Secret societies exist, but they are not as resistant to destruction as are organized religions. This is the case for cults, as they are opposed by every organized religion, to greater or lesser degrees. Secrecy is embedded in the realization; it is not mandatory in the beginning, although transmission of confidential knowledge demands eligibility:

idaà te nätapaskäya
näbhaktäya kadäcana
na cäçuçrüñave väcyaà
na ca mäà yo ‘bhyasüyati

“This confidential knowledge is not to be spoken by you at any time to anyone who is not austere, to one who is not devoted or engaged in devotion or to one who is also envious.”

Eligibility is known, in Sanskrit, as adhikära. To receive, accept (as it is, not warping it), and to assimilate confidential knowledge requires adhikära in any specific line. The properly initiated disciple can become perfect only in this way or connection, because the bona fide guru accelerates his eligibility as part of the process.

Otherwise, prematurely giving knowledge to anyone without the requisite adhikära will produce only counter-productive results. The knowledge will be unintelligible. Such a transmission will also tend to be misconstrued and misinterpreted for misguided purposes. These evil consequences are to be avoided, and therefore, the äcärya is required:

äcäryavän puruño veda

“One who has a bona fide äcärya knows what is what.”

A bona fide guru is known as a spiritual master or an äcärya. Knowledge in either metaphysical or spiritual life is called jïäna. The disciple accepts and performs authorized service (seva) to and for the guru in a submissive attitude and with great respect. Thereafter, in due course of time, that knowledge matures into vijïäna, wisdom. It becomes more valuable at that time, as it has the power to lead to enlightenment.

In most cases, the root of any exoteric society or civilization is esoteric. In some cases, that esoteric influence can be traced. In some cases, it is still even extant. In other cases, it cannot be traced out and/or it has been scattered and destroyed by mundane or ordinary upheavals.

In all cases, the individual, involved in a secret society and/or connected to a line of teaching and process, is seeking some kind of perfection. Those seeking mystic powers are not necessarily seeking perfection. Yet, mystic powers themselves are known as siddhis. They are also called miraculous powers. Nevertheless, whether they can actually deliver it or not, the majority of these cults are supposed to afford the opportunity to the disciple to become liberated from saàsära, the cycle of birth and death. This means transcending all the layers of conditioning. These layers exist in the universe and within the individual: As within, so without. They work against perfection when engaged for material objectives, and that is their natural tendency, what they are designed to do.

The layers on the outermost plane are the visible gross sheath or body known as annamäya-koça. Within that, there is the invisible (yet still considered gross) sheath, known as the pränamäya-koça. The astral body is known as mano-mäya koça, and the causal body within it is connected to the mahat-tattva, also known as contaminated consciousness.

In other words, SIDDHA is not attained until these coverings are transcended completely, which is rarely achieved, especially in this age. Yet, it can be achieved, and that perfectibility of attainment is what any transcendental organization is supposed to be all about.

Mundane energy and its modes almost always works to engage the conditioned spirit soul in the above-mentioned sheaths. Engagement in their identification is counter-productive to achieving perfection. In point of fact, although the mahat-tattva is the source of the all down-line conditioning (meaning, astral and physical), it is hardly experienced in mundane civilization; most do not even know about it.

Nevertheless, there can be hints transmitted about all of this even in material energy, and these sometimes become popularized. When such is the case, they often serve as analogies. One metaphysical cult or Way—and it is certainly interested in miraculous powers—calls these “B” influences in its in-house code. In other words, the majority of people are absorbed and enamored by mundane influences, and, in that cult, those are called “A” influences. “A” influences guarantee saàsära. Perfection can never be achieved for an individual absorbed in “A” influences.

Entirely transcendental transmissions are known as “C” influences according to this code. However, influences which are transcendental cannot purely be actuated in mundane civilization, because it will invariably warp them when thrown into its ordinary mix. Even in their warped state, however, they can give a glimmer about the actual situation of conditioned life. Then, they can serve as analogies.

Analogies are never perfect, and that is the reason their transmission of partial and perverted knowledge is only analogous. They can be stepping stones in the very beginning, leading to perfection, as they can lead to initial contact with “C” influences; they can facilitate recognition of these being influence “C,” which is required for them to be effective.

One such analogy was transmitted through a popular television series (in the late Eighties and early Nineties) called “Quantum Leap.” Many of its fundamentals, premises, and plots are nonsense and do not constitute “B” influences whatsoever. We shall briefly discuss a few these first, then move on to the ones which do constitute influence “B.”

You cannot travel back in time—or bounce around in a physical body within a range of time (like between the early Fifties and the late Seventies as per “Quantam Leap”). Atoms can do no such a thing. The atoms of material bodies in the past have all been incorporated into other bodies, both animate and inanimate. That atoms can engage in time travel and reassemble is at the core of the fictional series, but it is misleading, and does not qualify as a “B” influence.

The second premise is that quantum-physicists will, in the future, invent a spectacular machine to transport an individual to the past or the future. It is also illusory. A third premise is illusory (as depicted in the series), although, when understood and applied properly, does constitute “B” influence: The idea that the future can be changed.

Jumping now (pun intended) to a movie, changing the future in terms of scheduled saàsära is indicated by analogies made in “Groundhog Day.” They are very flawed, however, because the whole gist of the film was meant to promote eternal recurrence, which is anti-Vedic. Reincarnation is the Vedic teaching, although one Buddhist line apparently still promotes the idea of recurrence.

The analogy was only partially applicable in that film, however, in that a conditioned soul, in his or her present life, can individually change his or her own future by upgrading mundane destiny (or transcending it) via engagement in non-karmic words and action. In this case, the future does get changed, but mostly on an individual basis and/or in the context of overcoming saàsära, which is not transcended in that comedy.

Jumping back to the “Quantum Leap” series, the chief character is Sam Becket, who was a child prodigy in science. According to the script, he invents a kind of time machine, and, under pressure of losing his government funding for the project, selects himself as the guinea pig for testing it. He is transported back to 1953 in the first of five seasons of multiple episodes.

He takes the identity of an Air Force pilot testing supersonic speeds. He then jumps to other identities within basically a thirty-year range, one after another, when the mission in any given identity is fulfilled.

The analogy here is quite obvious: The conditioned soul transmigrates from one completely separate material identity to another in saàsära. He is almost always not born in the same year from which he has transmigrated. There are subordinate analogies, because Sam has no idea where he is or his mission after he skips to another environment and identity. This is analogous to the ignorance of the newborn baby.

It also indicates that everyone enters to world in a new identity that is far from perfection; indeed, that does not even conceive of it. This is a “B” influence analogous to saàsära, wherein the conditioned soul is transported to a new identity, a new family, and a new (but often renewed) sva-bhäva or state of being. He or she receives a renewed set of desires, and these desires are connected to this different environment in time and space.

This analogy is an excellent one, and it constitutes in part (subconscious for most viewers) the reason for the series becoming as popular as it did.

Another “B” influence in the series is the personality of Al Calavicci. He represents the guru. He is called “The Observer” in the series, but he is much more than that. He interacts directly with Sam as a holographic image and person. As an analogy, it holds hold up, but not as a potential reality. The argument could be made that Al is not the guru but the Paramätmä within. There is a specific reason why this is not viable, and that is because Paramätmä is represented by Ziggy, a small, hand held computer, who or which determines past and future probabilities, indicating what must be done in the mission.

All of this has been discussed only for the purpose of understanding the path to perfection, the perfectibility of man. You must recognize what is helpful, and you must, just as importantly, recognize what is entirely unhelpful. It is now time to segue out of these analogies. Let us instead discuss another stumbling block on the path to perfection, and that is surrendering yourself to institutional influence as the means to allegedly attain SIDDHA. It is misguided means. In discussing this one, we shall not simply do so in a generic fashion, however.

We shall instead elucidate it in the context of one specific cult: The movement known, in general, as Kåñëa consciousness. This movement came to the West in the mid-Sixties, and it remained pure and potent for a little over a decade. It provided everything needed for an individual initiated into it to attain perfection in this life. It also provided a shelter from the degrading influences of Western civilization. All of this broke down rather quickly, however, under the influence of time.

Proclaiming a governing body to be the ultimate spiritual authority amounts to nothing more than the institutional imposition of gurus and initiations represented by, and conducted by, party men who take advantage of such a construct. Even though it may be named as an occult society, it is an organized religion in essence. This was never wanted, designed, or ordered by the Founder of the Kåñëa consciousness movement, but it came to pass when the real process was scattered after he departed physical manifestation in the late Seventies.

He formulated and formed a governing body (G.B.C.) which was meant to advise his temple presidents in their designated management of the various centers throughout the civilized world, which he guided directly in the initial years. This initial process was very perfect, but it could not be continued once the movement expanded dramatically at the beginning of the Seventies. It even went to Africa. As such, he created an advisory board, which was directly in touch with him.

In the beginning, it was constituted of twelve disciples, and it expanded throughout the Founder’s remaining years on Earth. In the first year, it functioned well. After that, it became an authority onto itself. It insidiously converted into an absolute power, which was never its mission. Just after the Founder departed physically manifestation, eleven of its most powerful members hijacked the bhakti cult.

This should not be misinterpreted to mean that the governing body merged into oblivion due to massive deviation. From the occult standpoint, it became a dormant egregor waiting for the right time, utilizing those aggressive and ambitious men for its own purpose, which had become detached from, and inimical to, the orders of the Founder.

TATTVAMASI

The centerpiece guide was worshiped in this cult of buddhi-yoga, and that Founder (His Divine Grace A. C. Bhaktivedänta Swämi ) was the one who brought to the West. It was up to the Vedic and vaiñëava standard, which focuses on guru, çästra, and sädhu. An institution and its governing body is not integral to the triad, as it is only meant to serve devotees in their quests for SIDDHA. The gurus act as direct conduits. The çästra or revealed texts act as a direct conduit. The sädhus or holy men act as direct conduits.

At most, any kind of governing body—along with the institution it controls—is a marginal influence. In essence, it really is no conduit at all. It simply keeps everything managed well so that the action principle of the occult process can be effective in promoting self-realization and God realization for the practitioners who act on and in the process.

The Kåñëa consciousness movement is its teachings, its followers (who are mostly in the mode of goodness), and its Founder. The manifestation of that substance is the action of the devoted men and women who are linked to all of these. Genuine occultists are the personal embodiment of the substance of the movement; in this case, of the Kåñëa consciousness movement, which was incorporated as ISKCON.

The centers, buildings, and the governing body are either advisory or passive entities. They are not unimportant, but they are not nearly as important as the active principle. Prabhupäda called the principle of the active devotees as “the real workers.” The corporate forms affording the institution to better function in the host civilization is also a passive form. It is not the substance, but it is helpful, unless misused, in the matter of providing facility for actuating the substance.

The governing body consists of devotees, so that is an apparent contradiction. It is easily resolved. Individually, they are all meant to strive for and to attain SIDDHA. However, as a collective body representing the institution, the G.B.C. is integrated into the form, not the active principle. It is meant to see that the form works well, and that is why it was not within the power of the G.B.C. to do what it did in the late Seventies.

When the governing body superimposes its so-called absolute power (instead of its actual advisory power) over the active principles (the real workers of the Kåñëa movement), it acts beyond its adhikära. It acts in deviation as to is actual authorization. It is no longer authorized by doing so, but it pretends to be. All of its spiritual authority has been essentially lost, having been converted into institutional power.

This is what went down in the Kåñëa consciousness movement in the late Seventies. It was already happening even before Prabhupäda left the scene in November of 1977. Passive institutionalism took over, compressing and suppressing the active principle, the individual devotees. It subverted the process. It created a metaphysical roof in which all underneath could not get above. SIDDHA was no longer was possible there, was not discussed, and was thus forgotten or misunderstood in its cult.

The eleven great pretenders were tagged as zonal äcäryas, a complete concoction. On the strength of institutionalism, they all feigned to have attained SIDDHA. This pretension degraded the concept. The process was inexorably changed. The zonal imposition only lasted about eight years. Its äcäryas then were exposed and jacked down or excommunicated, but very majorand lasting damage was done during their epoch.

All eleven of the zonal äcäryas were dependent upon the governing body for their opportunities to imitate the liberated Founder-Äcärya. As such, the astral governing body, the egregor inimical to the movement and to anyone in it seeking SIDDHA, got over after the zonal äcärya scheme crashed and burned. When it cratered, only the governing body remained, in the guise of the savior it never was–and never could be.

At that time, in the mid-Eighties, the form dominated the active principle. Institutional gurus mostly produced institutional disciples, and the party men of “ISKCON” thrived. It was a deplorable situation; decadence, along with putrefaction, entered that deviated movement in a big way, especially on the fringes around various centers feeding it.

This is not to be misinterpreted to mean that the zonal äcäryas did not also create improperly initiated disciples; they certainly did. Still, during that epoch, the active principle was more prominent than the passivity of the institutional format, despite its active, perverted manifestation of the Vedic and Vaiñëava strictures governing gurus and disciples.

The guru must be a very perfect man. To become that very perfect man, in seeking to become a SIDDHA, you will encounter, both gross and subtle, significant and powerful occult obstacles. Everything, even the most mundane of things, is connected to occult principles. Joe Schmoe watching sports on his couch drinking a six-pack is surrounded by many negative occult principalities affecting him.

Institutionalization of the governing body (especially in the form of considering it the ultimate spiritual authority) creates a kind of fraternity which is locked into its own agenda, one which favors its own men, all pseudo-spiritual frat boys.

It creates a monopoly that has no basis. It acts on occult planes as an impediment to anyone seeking perfection within the wheelhouse of its influence. That applies to those who are in “ISKCON,” which is now loaded with fake madhyaàs, as opposed to pretender mahäbhägavats in the late Seventies and the first half of the Eighties.

Abuses by the members of this fraternity will be covered over; they will only be apparently resolved in most cases. The exception to this damage control will be when the bad frat boy, in the commission of overts that are against the law of the host culture, criticizes the governing body. Then it will scapegoat and excommunicate him with vitriol.

When people in the cult recognize this, they often leave. This means that bewildered newcomers, along with institutional, dyed-in-the-wool cult fanatics, dominate the membership of this religion. The governing body has no problem whatsoever with that, obviously.

Attraction to the form over the active principle in “ISKCON” is non-different from feminizing the cult. The men in there, with but few exceptions, are becoming more effeminate. This makes them more pliable to institutional abuse, but that kind of pliability was not nearly as effective during the heyday of the heady zonal äcärya era. It was very masculine. It is only because of major scandals by some of those great pretenders–along with vicious infighting between and amongst them–that the governing body, beginning with damage control, was able to eventually override their reign of psychic terror, which did include murders.

That zonal era was the first transformation of the movement. The collegiate compromise replacing it was The Second Transformation. It was cent-per-cent based upon the Governing Body Commission being the Successor to Prabhupäda, an outrageous concoction that could not stand. However, it indicated that “ISKCON” no longer had confidence in its own men becoming perfect. Those eleven pretender mahäbhägavats were anything but perfect. They were sahajiyäs. Yet, achieving SIDDHA was still supposed to be part of the equation during those years.

As such, “ISKCON,” in the second half of the Eighties, through its governing body, replaced the masculine principle embedded in that first transformation with the feminine principle of a governing body being the so-called successor to the Founder in the guru-paramparä. The zonals were negative active actors, perverted reflections of the action principle. The heady epoch was action over form, but it should be also noted that they were all appointed by the governing body to both their posts and their zones. They were all commissioners themselves, of course, but they were still dependent upon G.B.C. imprimatur.

This indisputable fact is what led to the eventual replacement of one deviation with another. As pointed out last month in our podcast, The Second Transformation was primarily bogus because it failed to go far enough to reverse the deviation root and branch. It simply replaced some branches and the overall scheme with a collegiate compromise, which was rooted in form and femininity.

The indisputable leader of The Second Transformation was Ravindra Svarüpa. He got the ball rolling in September of 1984 with the first of his many position papers. Once the new epoch had finally busted the gurus down, in 1987, to so-called madhyam status (none of them were madhyams; they were all still sahajiyäs), here’s what Ravindra had to say about the revised movement his collegiate compromise introduced:

“By thus establishing the G.B.C. and leaving it as his chosen successorat the head of ISKCON, Çréla Prabhupäda insured that the order of Bhaktisiddhänta Sarasvat? ?häkura would continue to work efficaciously in the world and bear fruit.”

During the INTERNET emergence not long after the late Eighties, when anyone typed in ISKCON to the Google search engine, it pulled up its Wikipedia hyperlink. In that WIKI thumbnail sketch of what it was, on the right-hand side of the page, after the entry Successor, it listed the Governing Body Commission as being the next in line.

The institutional delusion that appears to be Prabhupäda’s Hare Kåñëa movement (read, “ISKCON”) did not devolve to its current bad state overnight. It has always been a work in degenerative process, while the real movement of the Sixties and Seventies, is dead—choked off by that weed known as the fabricated, so-called “ISKCON” confederation. It is a sahajiyä movement, an apa-sampradäya, and it has no shortage of enablers who gloss over all of its many deviations.

They do not hold its leaders to task. They are not interested in the real thing. They LIKE the current, perverted reflection. They deplore what is revealed here, despite it being based upon çästra, knowledge, and reason, exposing the spiritual invalidity of the current institutional religion, which disguises itself as Prabhupäda’s Hare Kåñëa movement.

“ISKCON” leaders have a different view about what constitutes their legacy. They have pre-suppostions about its validity. They have rationalizations about its state of being, its justification, and its so-called history. They present a self-serving, so-called history loaded with misinterpretation and mal-interpretation.

Their corporate power (which is its control over the means of production) and the fulfillment of their ambitions suffice, for them and their followers, as conclusive proof of the validity of their make show. Since they have gotten away with so many compromises over the past forty-plus years, within their circles confidence is high that they will continue to be able to pull it all off to ultimate victory.

The majority of those affiliated with this organized religion includes everyone who strongly believes in, and is connected to, its FORM–not just its most egregious players. Nevertheless, all of them certainly share one thing in common: They are not trying to become SIDDHA. All of these people couldn’t care less whether or not their philosophical theories—or, if you prefer, justifications—are coherent and free from contradiction.

This is never the attitude of a transcendentalist trying for perfection.

As long as the “ISKCON” philosophical system and its processes are approved by the vitiated Governing Body Commission, whatever is transpiring MUST BE right in their eyes. They care not about disagreements from any outer sectors. Everyone with a different take is wrong, offensive, and a no-count fringie, unless he or she is making some significant donations every now and then (read, the Western Hindoos).

If you are able to assimilate and act upon the knowledge you are receiving here, it WILL have a positive effect on you. The hard-core leaders, party men, fanatics, and similarly dedicated followers of “ISKCON” have no need within their echo chamber to defend or apologize for anything that their cult represents or has historically twisted into so-called reality.

On the scale of its global influence, “ISKCON” is very small. For some time on Wikipedia, in its own description of itself, the G.B.C., with considerable hubris, stated that it exercises the power to appoint initiating gurus. Not that long ago on Wikipedia, as previously mentioned, it also claimed the G.B.C. to be the successor in disciplic succession to His Divine Grace. That declaration was taken down when challenged by some of its own party men; it was that egregiously against the standard law of disciplic succession, the guru-paramparä.

The colossal hoax, known as the fabricated, so-called “ISKCON” confederation, is a pseudo-spiritual scam. In the Spring of 1978, when The First Transformation took off, it let loose Pandora’s Box. The principle of SIDDHA was not entirely forgotten at first, but it was considerably warped in practice. The so-called Successors, eleven great pretenders, were wrongly considered to each be acting in their siddha-deha.

That was utterly ridiculous, as Prabhupäda never gave any indication of it. In Bombay in April of 1977, he verified (to a query from his personal caretaker) that no one was qualified to be guru. He called it, at that time, “a little thing.” Attaining SIDDHA is never a little thing. It is a rare, great, and very big thing! Prabhupäda was not referring to uttama gurus at that time in Bombay in the early Spring of 1977.

He was referring, instead, to regular gurus, madhyaà-adhikärés, which he verified specifically on May 28^th, one month later, from his headquarters in Raman Reti with all of the G.B.C. present. He also then said he would appoint gurus, but he never did. If there were gurus with him in his room at that time, why would he not have recognized them?

It is because there weren’t any!

Instead, he appointed rittviks, who, by definition, are not perfect. If a rittvik is actually a dékñä-guru and qualified to initiate, why would he serve as a rittvik? He would not. He would initiate his own disciples on a regular basis as a regular guru. Rittviks are not authorized to do that. This is because they are not even madhyams (in most cases), what to speak of devoted transcendentalists who have attained SIDDHA.

There are many obstacles on the path to perfection. Certainly, “ISKCON” is right at the top of the hierarchy of such cult obstacles. If you are one amongst thousands of humans, if you are one who is seeking SIDDHA beyond the mahat-tattva and nirväna, bravo. If so, you should avoid falling victim to “ISKCON” in any way. That institution–and all of the sahajiyä groups comprising it and/or connected to it as competitors–cannot help you in attaining to pure spiritual life. Think about these things.

SAD EVA SAUMYA