KCD’s Monthly Podcast – October 2023

Podcast transcription:

A Kaleidoscope of Cult Corruption

by Kailäsa Candra däsa

HARIÙ OÀ NAMAÙ

Consider this excerpt from a letter to Nathan Baruch, 8-7-68:

“The spiritual master must be bona fide representative of Krishna, by disciplic succession, receiving orders from the superior, and the disciple must agree to abide by the orders of the spiritual master. This is the simple method of spiritual advancement; if you remember this principle it will be very nice.”

This excerpt is from a letter written to a prospective disciple very early in Prabhupäda’s movement, just as it was taking off in the important summer of 1968. In other words, he stated the chief principle right from the beginning: “The spiritual master must be bona fide representative of Krishna, by disciplic succession, receiving orders from the superior . . . ”

If Prabhupäda was referring to Lord Caitanya, he would not describe Him as “the superior.” Sure, Lord Caitanya was in the disciplic succession five centuries ago—and, as such, He is still integral to it–but He would have been described as the “Supreme Lord,” not merely as “the superior.” Obviously, the superior is the previous äcärya, the superior man. While physically manifest, that representative was the dékñä-guru for those who became his disciples. He received the order to initiate from his spiritual master in the line. This is the standard Vaiñëava process.

Only a disciple of a bona fide spiritual master—a guru who has received the order to initiate new disciples from his own guru—only such a disciple of such a bona fide representative is properly initiated into a connection with the disciplic succession. To be properly initiated means to be initiated with the bhakti-latä-béja. Many such bona fide initiations took place from the summer of 1966 through most of 1977. Yet, since that time and quite to the contrary, the world has been flooded with improperly initiated disciples. All of this flotsam in the guise of pure devotion is representative of corruption endemic to unauthorized initiations:

“One should always remember that a person who is reluctant to accept a spiritual master and be initiated is sure to be baffled in his endeavor to go back to Godhead. One who is not properly initiated may present himself as a great devotee, but in fact he is sure to encounter many stumbling blocks on his path of progress toward spiritual realization, with the result that he must continue his term of material existence without relief. Such a helpless person is compared to a ship without a rudder, for such a ship can never reach its destination.”

This is from Prabhupäda’s purport to the Caitanya-caritämåta, Adi 1.35. It hits the nail on the head. What were the seeds of today’s massive corruption? What most people consider to be the Kåñëa movement is now a kaleidoscope of pandemonium and corruption. The root factor actuating all of this cult corruption, the key factor, is and remains the cult hierarchical fear effectively projected since the late Sixties.

The rittviks are mostly an exception to this, but that should not be misconstrued to mean that fear is not used in those cults (plural, because Rittvik is anything but united). Two of the prominent leaders who joined the Rittvik cause early on were sannyäsés before they did so. They were both quite heavy while they wore the saffron and carried their danda of punishment. However, today’s chief leader is neither a former nor current sannyäsé, so the psychic projection coming from Rittvik does not have that fear element backing it up.

Such is not the case in either “ISKCON” or Neo-Mutt, however. These two corrupt entities are kept from cratering by a handful ofupper echelon pretenders, many of whom are in saffron. Such is particularly the case in Neo-Mutt. Since “ISKCON” converted itself into The Third Transformation of Hinduization, its leaders have to be careful not to alienate the Hindoo Hodgepodge. Many (if not most) Hindus want no contact with such Western so-called renunciates in the alleged sannyasa order, who are commonly called chapati collectors in India.

In “ISKCON” and Neo-Mutt, they are all of the illegitimate variety and they convert their tendency toward overlording sense objects into profit, adoration, distinction, and power. That has been going on for half of a century. They get off by doing this, although, if they can sneak in some hanky-panky without getting caught—usually from enamored female disciples—they’ll attempt to surreptitiously enjoy the best of both worlds . . . for awhile, until unmasked.

Concerning corruption, it entered the movement early. Prabhupäda was able to keep it in check in the beginning years, but, by the mid-Seventies, he could no longer do so . . . at least, not for any significant length of time. The first corruption was introduced into the movement by its first saffron man, as a so-called perfectly Kåñëa conscious person. If he was, he only stayed on that platform for a few days, at most.

This, of course, was Kirtanänanda, who blatantly disobeyed Prabhupäda by not going to London after receiving sannyäsa in India. He was supposed to take advantage of a favorable Goudiya Mutt elderly woman there, who wanted to assist whoever Prabhupäda sent her in opening the first temple in Great Britain. As a fully Kåñëa conscious person (allegedly), Kirtanänanda would likely have been successful. However, his false ego and attachment to his homosexual lover in the U. S. corrupted him. He simply used Heathrow as a transit point, flew to New York City, and then caused a major disturbance in that center.

His lover, Hayagréva, did not try to dissuade this crazy man. Prabhupäda bailed him out of Bellevue previously but now urged his disciples to see to it that Kirtanänanda was placed back into that asylum. They were unable to do so, and Kirtanänanda preached that they should give up their shaved heads, tiläka markings, kunti beads, flag, robes, and all Eastern trappings. He enjoined them to preach to Americans dressed in Western garb, without any Eastern or Vaiñëava indicators.

He was obviously corrupt, but not everyone could recognize this. Some became swayed, but most stood firm. Eventually, he was driven out of New York, spit upon by one of his godbrothers, and then took shelter of Hayagréva in Ohio. Kirtanänanda eventually wound up on the streets of Cleveland wearing black robes with a black rod. He there formed an organization which had the acronym of F.U.C.K.Y.O.U.

Corruption had entered in the late Sixties through him, but it was checked. Then came the betrayal of four leaders who tried to close all of the temples, consolidating them into one center in Greenwich Village. These men, led by Vishnu-jana, Brahmänanda, his brother and another man, started a propaganda campaign which alleged that Prabhupäda was actually God. This was cent-per-cent against what he preached from the beginning of his mission to the West. They preached that this particular God was displeased with all of his devotees and wanted to now run his movement in an entirely different way from how he had established it.

They then locked God into his room in Los Angeles, although he was allowed visitors, which included disciples that did not fall for the ridiculous propaganda. In response, he was able to get a dozen of them to become his first commissioners of the G.B.C., which was deputed to put down the rebellion of these four upstarts. In the one good thing the G.B.C. accomplished over the span of its entire duration, it checked and reversed the influence of the four renegades.

He then awarded them the title of sannyäsa, but in so doing, dispersed them to different parts of America to start preaching centers, which two of them were very skilled at. None of these sannyäsés remained true to the order over the full duration of the Seventies, and that was no surprise. Like Kirtanänanda, the corruption they allowed to enter into their astral bodies kept them from actually becoming dedicated renunciates.

After it became known that he had engaged in illicit sex in Miami with one of his godsisters, Vishnu-jana committed suicide before Prabhupäda even left the scene. Another of the four screwed up in Africa, introducing all kinds of corruption into it while opposing a godbrother leader there—also now deceased—who fared hardly better.

Is there a need to go into any more detail concerning this? Of course not. Although the details differed, the corruption became endemic, and it was all based upon disobeying the orders of the spiritual master. These five influential leaders, in a short span of years, lost the trust of the devotees at large due to corruption. As other saffron men started to appear in the early Seventies, the same overlording tendencies came with them.

This reached a low point (that low point would be exceeded not very many years later) in early 1972 via the centralization conversion, Atreya Rishi’s idea to consolidate all the movement’s revenue into an investment scheme with his stock firm. Long story here, and we have written about it extensively. Eight of the leaders of his movement, all them governing body commissars, devised a centralization plan in 1972 which, again, was cent-per-cent against Prabhupäda’s vision and already established paradigm. The whole thing was a manifestation of institutional corruption.

And a year later, we reach the raw nerve issue: The introduction of the plainclothes pick. The vociferous emotional opinions of those who still believe this to have been (and to be) a great development in the movement are numerous, but numbers mean nothing. It was actually a corruption, although, admittedly, it brought in huge short-term revenue and increased both magazine and book distribution substantially.

Prabhupäda did not want it. This is proven beyond doubt. Consider this excerpt from a letter to a governing body commissioner, dated 2-14-73:

“Regarding our sankirtana party members dressing up as hippies in order to increase book distribution, this is not a very good plan. I am instructing Bali Mardan Maharaja that this should be stopped, that we should not give anyone cause to call us hippies, but the devotees can dress up in respectable clothes like ladies and gentlemen in order to distribute my literatures under special circumstances, but even this program should not become widespread.”

He says “under special circumstances.” Certainly, what went down in late 1973–and then increased like a tsunami after that all throughout America and most of Europe–did not meet the criterion of “under special circumstances.” And then there was this order from an excerpt to a letter to another governing body commissioner, dated 7-23-73:

“There is no objection to going in Western clothes in order to distribute my books. It is not necessary that we always wear the robes, but we should always keep sikha and teelock.”

Plainclothes was allowed, under special circumstances and not to become widespread. However, even dressed as gentlemen in Western garb, the shikha on the back of the head was to remain visible, along with the tiläka on the forehead and the nose. None of this was observed. The plainclothes pick was meant to hide the fact that devotees were distributing those books and magazines. It was cent-per-cent steeped in deception, which means that the plainclothes pick was a massive expansion of corruption in the Hare Kåñëa movement of Kåñëa consciousness.

Consider the following excerpt from a letter to a temple president, dated exactly on the same date as the previous excerpt:

“Regarding book distribution, everyone, including book distributors, must follow the standard regulations. Book distribution is preaching, it should not be thought of as done for money. It is executed as a preaching purpose.”

The standard regulations are obviously referring to the wearing the symbols of a devotee while in the public distributing transcendental literature. Picking the bone and bringing it home was all about revenue. Where was the preaching? How can you effectively preach to anyone when you are in disguise? You cannot, because that blows your cover.

The objection may be raised that Karandhar had sent a letter in late 1973, allegedly informing Prabhupäda that the idea that the plainclothes collectors were being dishonest or hippies was not true. This letter is inaccessible, but we do have a reply from Prabhupäda to it. Prabhupäda is then said to have approved the plainclothes pick without the symbolic marks of a real devotee. However, he did not specifically say that in his reply to Karandhara’s inaccessible letter on this topic.

As such, it cannot be so concluded, especially since His Divine Grace sent another letter to that governing body commissioner (from mid-February, 1973, quoted previously) in which he clearly states that he does not at all approve of the deception engaged in by those out on the pick. This important letter was dated 1-9-75, and it reads as follows:

“Regarding the controversy about book distribution techniques, you are right. Our occupation must be honest. Everyone should adore our members as honest. If we do something which is deteriorating to the popular sentiments of the public in favor of our movement, that is not good. Somehow or other we should not become unpopular in the public eye. These dishonest methods must be stopped. It is hampering our reputation all over the world.”

In other words, the deceptive plainclothes pick—with devotees not recognizable as Vaiñëavas when they collect and distribute—had been going on for thirteen months by that time. If Prabhupäda had actually approved of it, that is over a year’s time in which he could have changed his opinion. He did not. He agreed with the G.B.C. man that the dishonest methods had to stop. They didn’t, but he wanted them to stop.

The movement had significantly degraded from the mode of goodness to the mode of passion during the period of the plainclothes pick. That passion was mixed with the psychopathic mode of ignorance, because deception is integral to the mode of ignorance, not to passion. In the years before the plainclothes contamination, the devotees were straightforward when they went out on the streets in devotional garb, with full insignia of Vaiñëavism, chanted with drums and karatals, and simultaneously collected and distributed.

That all changed radically beginning in late 1973, but Prabhupäda wanted a massive inversion, which he never got. He wanted completely honest dealings. Everything was to return to straightforward and honest methods. However, the corruption had set in. The passionate pickers liked to be in the mode of passion “for Kåñëa.” They took pleasure in telling lies “for Kåñëa.” It became institutionally authorized sense gratification. These were the kinds of people who were not philosophical, did not want to study the books, were not pensive and self-controlled. They were—whether initiated as brähmins or not—not brähminical in personality or character. Nor were they inclined to change their characters to brähminical.

Nevertheless, Prabhupäda started his movement in order to create brähmins. Not to create warriors. Not to create super-karmees in the form of salesman and saleswomen absorbed as quasi-vaishyas out on the pick. The movement became corrupted by deviations in the Sixties; it became further corrupted by the centralization scheme in the early Seventies, and then it became mega-corrupted by the plainclothes pick.

Judge by the results. The short-term results of money and books were not balanced by a corresponding number of men actually making serious brähminical advancement. The female pickers were put on a pedestal: Due to dovetailing sexual allures (full of deception by their intrinsic nature), they could and did collect the most funds—and they were glorified in the Sankirtan Newsletter for doing so.

This feminization and degradation of the movement in the mid-Seventies set the stage for all of the massive corruption which soon followed it. The plainclothes pick was still going on in all of the centers in the Western world by the mid-Seventies. ISKCON Portland held out the longest, but in 1976, it capitulated. The mode of passion was disguising itself as ecstasy, but no real spiritual advancement was being made by any of these people. Instead, they devolved into super-karmees.

In this age of Kali, or the age of hate, hypocrisy, corruption and quarrel, the only remedial measure is that everyone should chant the Holy Name of the Lord, individually–and collectively, if possible. Not become expert grifters, which is what the pick turned them into.

TATTVAMASI

One of my senior godbrothers happened to be the temple secretary at the Los Angeles center during the heyday of the plainclothes pick. He corresponded to those who wrote to the center with inquiries, and this sometimes led to visits from those inquisitive people.

One such inquisitive fellow was known as Bhakta John, according to this anecdote shared with me by that former temple secretary. It is an established fact that Prabhupäda stayed at his Los Angeles headquarters for much of the duration of his physical manifestation. Sometimes, these inquisitive people would be allowed to see him and ask him some questions.

That would particularly be the case if they were either monied men or had achieved some kind of banal fame in Western society, or both. According to the anecdote, Bhakta John had come into an inheritance fortune, so the temple president arranged for him to see Prabhupäda. The idea was to secure a major donation from the room conversation.

However, it did not play out like that. Bhakta John had a somewhat friendly relationship with the temple secretary, who through those exchanges of letters, led to him eventually visiting the Los Angeles center. It would be natural that Bhakta John would meet with my godbrother after the Prabhupäda interview in order to share how his meeting went. He did so. He then described the following anecdote.

Thinking that Prabhupäda would automatically reply in the affirmative, Bhakta John offered to donate his inheritance money to the movement. However, the offer was not accepted. Prabhupäda instead replied “my movement is very corrupt,” and urged Bhakta John to use his own money to spread Kåñëa consciousness as he saw fit. This is what Bhakta John shared with the temple secretary in charge of correspondence.

Sure, it is anecdotal. That, however, does not mean that it did not take place as described. It is being shared with you, because your host speaker believes it to be true. It makes total sense.

It also makes sense that Prabhupäda was aware of the corruption. After all, he did not want the deceptive collection techniques to continue, but they did anyway. They did, because the corrupt leaders wanted all of that money to control everyone under them in the hierarchy, including the vaunted collectors.

The actual process in buddhi-yoga is to become self-realized by engagement in authorized devotional seva, which is integrally and intrinsically free from the corruption of the lower modes. It is to become a brähmin. Brähmins are honest. The institution will automatically become corrupt when those leading it are personally corrupt. The leaders running the plainclothes pick had to share in the corruption that was generated out in the field. That corruption was massive.

If the followers become corrupt, their institution and its governance will be corrupt. If you, however, preach against such institutional corruption, it will be exposed, checked, and terminated. When reform is still possible (now it is not), the institution will be reformed and corrected. If every leader–or anyone in power in any of the so-called Kåñëa movements–has become rascal, the institutionscan only be run byrascals.

The naive idea that Prabhupäda was pleased with his movement in the end—what to speak of being impressed with it—is not backed up by the record. He wasn’t. He wanted and expected it to accomplish much more than it did. He did not approve of all of the infighting. He wanted his leading secretaries to amicably take over for him so that he could simply concentrate on his books. Well, they did take over, but how they did so neither relieved nor pleased him. It was disturbing to him.

Consider this excerpt from a letter to a leading secretary, dated 9-15-74:

“I am hearing so many things about management. My request is that until I am able to return to the USA you all please work peacefully. At our next annual meeting at Mayapur all complaints and counter complaints will be heard in the presence of all G.B.C. and I will also be present. In the meantime work peacefully without disturbing the situation.”

And this to a senior man in Los Angeles, dated 8-26-75:

“These reports are very much disturbing to me. How can I translate?”

And this to all U. S. West Coast presidents, dated 11-5-75

“This is very bad. These reports about Japan are coming from all over the world. This is very disturbing to me. Their own original face is coming out. This is not at all good.”

And this to a senior leader (now a Neo-Mutt big man), dated 11-13-75:

“But one thing is disturbing me . . . Do not deal with them by force. They are competent hands, so why fight with them? Do everything amicably. This fighting is going on everywhere. It is not a good sign.”

He wanted dékñä-gurus in his movement by 1975. We have established this fact many times in our previous articles and podcasts, so no need to reproduce the conclusive evidence of it here again. He would have recognized genuine dékñä-gurus in the last days if his movement had produced them, but it didn’t. It could not do so, because corruption had entered too deeply into it by that time.

It is not that “ISKCON” first manifested in the Spring of 1978 during the terrible G.B.C. vote to create the zonal imposition. “ISKCON” was already in the movement as a competitor thread by the mid-Seventies. It continued to suck nourishment from the real movement as the weed it was, stealing energy and choking it until the coup de grace. How could His Divine Grace have thought that it was a success or going to be one?

Consider this excerpt from a room conversation with his disciples less than a year previous to his departure, dated 12-26-76:

“Now this movement is started, because on this principle, that why these rascals are speaking not in the paramparä? That is my seed of starting this movement. I must start the movement. That is the impetus of this movement, that they must speak according to the paramparä. . . And by the grace of Kåñëa it has become to some extent successful.”

Nothing radically changed in the next eleven months for the better. Everything got worse, although this was not recognized at the time. It is recognized now by most. “To some extent” was applicable at the end of 1976, and it remained so throughout 1977. If anything, that success to some extent degraded in the final year.

We should recognize where it was successful and where it was not. We need to know the history, but we cannot know it with a vitiated or biased memory. We must accept the right narrative. That right narrative is being presented to you in our articles, videos, and podcasts for many years—indeed, decades—running. Study it. Assimilate it. Spread it. Realize it and realize what needs to be done now.

As per the excerpt just read, following the parampara is this principle. Prabhupäda was the pure representative of the parampara; he still is. Following him means recognizing his authority. Recognizing his authority means obeying him. His leaders were not doing this in the final days. Indeed, there is strong evidence that a handful of them were even poisoning him, what to speak of those who could not see what was going down. The poison issue was discovered later, but all of his sincere and serious disciples should have spotted what was transpiring no later than 1976. Only a small handful of initiated disciples did, however.

Corruption had entered his movement in a very big way. “To some extent successful.” This was anything but a ringing endorsement of the movement’s progress. In the last week of 1976, he was not very satisfied with the accomplishments and progress of his branch of the Hare Kåñëa movement. That is clear from the excerpt. It is naive to believe that he did not recognize the corruption, and this was indicated just before he departed physical manifestation:

“Please don’t leave me here. Keep me surrounded. That will encourage me. You keep me surrounded and chant Hare Kåñëa. . . Chant Hare Kåñëa softly, all together. Do not leave. Now I have become poisonous. Everyone is avoiding me. Things are deteriorating. What is to be done? What is the use? Everything is frustrated.”

On October 25, 1977, one of Prabhupäda ’s personal attendants contacted the G.B.C. for Southern California by phone with this stunning message. That G.B.C. then sent an alert memo to all temple presidents entitled URGENT, URGENT, URGENT. This excerpt from Prabhupäda ’s statements to that personal attendant was part of the conversation between him and the governing body commissioner in America. The immediate prologue to it first needs to be explored.

Earlier in the month, many of Prabhupäda’s leading secretaries had come to Vrindavan in Raman Reti in order to see Prabhupäda. As most of you know from the photos of him at that time—those photos not distributed to the devotees at large until after he left the scene—they showed that his physical condition was draconian. He was all skin and bones, and it was difficult to figure out how anyone in that condition could possibly still be alive. Yet, he was, in no small part due to his mystic power.

Those leaders begged him not to depart his earthly manifestation, and, as such, he agreed to stay. He was in the process of leaving prematurely according to his physical condition, but he acquiesced to their request and agreed to stay. He had said that he would live to one hundred years of age. He had said that he would translate the Padma Puräna. He had said that he would translate Mahäbhärata.

Undoubtedly, there would be important purports. He had said that he would translate Vedänta-sütra. None of this turned out to be the case. In point of fact, he did not even finish translating the Bhägavatam, only making it through the first few chapters of the Tenth Canto.

His agreement to remain physically manifest was contingent upon his leaders changing their ways. They did not. Instead, they went back to their zones and playgrounds in the Western world in order to overlord with their figurehead äcärya still physically present in order to keep the situation from degenerating. That was always the modus operandi since the mid-Seventies, in the name of giving Prabhupäda relief from management so he could concentrate on his writing.

Here is an excerpt from a letter to a leading secretary, dated October 16, 1975, in which Prabhupäda makes it clear that his leading men are not giving him the relief he wanted:

“My only grievance is that I appointed G.B.C. to give me relief from the management but, on the contrary, complaints and counter-complaints are coming to me. Then, how my brain can be peaceful?”

In other words, they were not managing the movement as he expected them to do, and devotees were complaining, both bitterly and voluminously, about their mismanagement. Corruption had entered, and the leading secretaries were not uprooting it. On the contrary, many of them were benefiting from it, either directly or indirectly. When Prabhupäda says in this excerpt “on the contrary,” it means that he was being even more burdened rather than relieved by the mismanagement being enacted in his name.

This, at least in part, led to him becoming emaciated not long after this letter in late 1975 and then soon afterwards showing all of the signs of imminent departure. Those signs proved to be ominous and true, as only three weeks later from the date of that Urgent Memo to all temple presidents, Prabhupäda indeed left the scene permanently.

And only four months after that, ultra-horrific corruption entered. Of course, we are referring to the zonal imposition of March 1978. Against Prabhupäda’s orders of regular guru, eleven G.B.C. men, with the imprimatur of the G.B.C. vote, divided the world into eleven fiefdoms in which they were undeservedly worshiped as uttamas. That pretension on their parts was only reversed in the mid-Eighties, replaced by another transformation which did not actually address the root issues of the first major corruption of the zonal takeover.

However, a corrupt splinter group emerged before this in the late Seventies and early Eighties. We are referring to Neo-Mutt, of course. It was and remains corrupt in two obvious ways, although that should not be misinterpreted to mean that those are its limits. Swämi B. R. Çrédhar began to assemble malcontents from the second echelon of Prabhupäda’s movement. Those frustrated leaders were reacting to what was going down in the zonal imposition, which did not afford them the opportunity to become gurus themselves.

With the manifestation of the Neo-Mutt splinter group, they received sannyäsa initiations from Swämi B. R. Çrédhar. This gave them a status and an according opportunity to become gurus. With only one exception, all of them took new names from Swämi B. R. Çrédhar.

That means he re-initiated them.

There was corruption embedded in this, because Prabhupäda never did that when he gave sannyäsa. When he gave one of his devotees sannyäsa, the only change—a very minor one—was that the accolade of “Bhakti” could be put in front of the initiated name that the initiated disciple had received previously. One example of this is the title of Bhakti Svarüpa Dämodara, previously, he was simply Svarüpa Dämodara.

The other corruption was even more astounding. Prabhupäda’s basic philosophical preaching is that we all originally were with Kåñëa in a spiritual body of form and activity before falling into the material world of saàsära. It was radically reversed by Neo-Mutt. This deviation was major and very corrupt. It had a deeply-rooted corrupting influence on every devotee who bought into the Neo-Mutt splinter group.

Goudiya Mutt preaches that the jéva was never in the spiritual world. Prabhupäda preached exactly the opposite. There are many ramifications to this irreconcilable difference, and we shall not go into any of that here. It has been covered extensively in many of our previous video, audio, and written works on our websites or on Facebook. If you want to learn those details, feel free to seek out those posts.

“ISKCON” had manifested a new, unauthorized, and very huge corruption in the form of the zonal äcärya imposition. The institution uprooted it (mostly) in the mid-Eighties, replacing it with another concoction that was also corrupt, but in a different way: The Collegiate Compromise. This eventually, at around the turn of the century, was replaced by a third transformation, the Hinduization of “ISKCON.”

The corruption of Neo-Mutt added to the mix as a splinter group, but there was more corruption to come. Indeed, you can now find all kinds of colorful patterns in the all-pervading manifestations of the so-called Kåñëa movement via the kaleidoscope of many cult corruptions.

A later corruption manifested in the last month of the Eighties, and, during various ebbs and flows, the Rittvik movement contributed to this other unauthorized, yet colorful, pattern of options. None of these were desired or ordered by His Divine Grace Prabhupäda. None of them were ever approved by him, and none of them are approved by him now. They are all colorful makeshows of different patterns of sahajiyism vying with one another for supremacy. They are all corrupt.

The first two (“ISKCON” and Neo-Mutt) are semblances, known as abhäsa-dharmas. They are not what Prabhupäda authorized, and they are bogus; however, they present a semblance of the real thing. Rittvik, on the other hand is a chala-dharma, a cheating arrangement from its very beginning. Maya has arranged to call it by the essence of its cheating. You cannot accept a dékñä-guru who is no longer physically manifest, but the rittviks opine otherwise, without spiritual authority to do so.

There was a point reached many decades ago where the cult corruption could no longer be eradicated. When the eleven great pretenders loaded the centers with their own improperly initiated disciples, mostly replacing Prabhupäda ’s genuinely initiated disciples in the process, the whole thing became incorrigible rather quickly. Such was the case, and the two splinter groups simply compounded the corruption.

You can put the pieces of the puzzle together for your own edification and realization at this time, but Humpty Dumpty himself cannot be put together again in a way that is free from corruption. Genuine Kåñëa consciousness cannot be spread in anything even closely resembling what is supposed to be Lord Caitanya’s Hare Kåñëa movement by such corrupt institutions as “ISKCON,” Neo-Mutt, and Rittvik.

The colossal hoax known as the fabricated, so-called “ISKCON” movement is a pseudo-spiritual scam. If you are enamored by the kaleidoscope of the patterns it offers within the narratives it spins, that is your misfortune. However, if you reject all of its patterns, the kaleidoscope of cult corruption may still attract you with different colorful pictures in the form of the flawed Neo-Mutt cult or the concoction of the various centrifugal rittviks. If you have listened to and/or read this podcast and its transcription from beginning to end, you cannot claim that you were not warned.

SAD EVA SAUMYA