Podcast transcription:
Let’s Dig Deeper Into the Rittvik Delusion
A Critical Analysis of Nityänanda däsa’s Recent Book
by Kailäsa Candra däsa
HARIÙ OÀ NAMAÙ
Many devotees believe that the Rittvik movement is an impediment to “ISKCON,” a kind of thorn in its side. There is truth to that, but it is applicable only superficially. On the deeper level, the emergence of Rittvik at the very end of the Eighties was a boon to “ISKCON,” because it allowed that institutional deviation to have a foil to play off against. It needed just such a foil at that time, because “ISKCON” was again on the verge of cratering, just like it was in the mid-Eighties.
In effect, the Rittvik concoction worked to bail The Mother Ship out, although, from the superficial perspective, it appeared to hurt “ISKCON,” especially since it took some of its devotees away. That was a worthwhile exchange for “ISKCON,” however, because now it had an enemy that was right in the cross hairs of its wheelhouse, one that also put Prabhupäda in the center (ostensibly) but in a wrong way, another and different wrong way from how “ISKCON” exploited him.
Rittvik not only exploits the syrupy sentiments about Prabhupäda that it promotes, it also exploits the man from antiquity, the person of Iesus Kristos, who is not in our disciplic succession, has no legitimate connection to our guru-paramparä whatsoever, and who was and remains outside the four sampradäyas mentioned in the Padma-Puräna as the means of deliverance for those genuinely initiated into any one of them.
Nityänanda däs Adhikäré was one of the first initiated disciples of His Divine Grace A. C. Bhaktivedänta Swämi Prabhupäda from back in the Sixties. He is not an ordinary man. Upon hearing the message of Kåñëa consciousness in Buffalo, N.Y., and receiving initiation from His Divine Grace, Nityänanda traveled to New Orleans and single-handedly opened a Hare Kåñëa center there, which is quite a feat. Very few devotees of Prabhupäda had that power, but Nityänanda was one of them.
He also single-handedly opened a complimentary farm commune for the Hare Kåñëa movement in nearby Mississippi not all that long after the New Orleans yatra was thriving. He should be praised for these amazing accomplishments, and I do just that here.
He is a prolific writer, and he has published a number of books. We are analyzing but one of them here. That he is a prolific writer should not be misconstrued to mean that he is a great writer. He is an established cult leader, and he is quite expert at influencing people who come into contact with him, including his writings, which are voluminous. He has always been very active and has traveled the world.
It is not our business to pen his mini-biography, and we are not doing so. He deserves to be understood, he is special, and I very much hope that he achieves vimukti in the spiritual world of form and activity within (and beyond) the brahmajyoti effulgence of the Lord.
Yet, for those of you who are aware of what I stand for, what I stand against, my body of work, and my opposition to the three chief deviations from the actual teachings and vision of my guru, Çréla Prabhupäda, you delude yourself if you believe that I am targeting Nityänanda däs. Most definitely, it is not so.
I am targeting Rittvik, and, since he is profoundly linked to it, superficially it would appear that I am personally going after him. For those of you who are fools and choose to emote on this point, free will is what it is: You are free to misuse it. I have no animosity whatsoever toward the man and personality of Nityänanda däs, and I never have had any. I am not exposing him; I am exposing what he now espouses.
The name of the book in consideration is Srila Prabhupäda’s Hidden Glories. Its subtitle is: “His Inconceivable Tolerance and Mercy.” It is Book One of a multi-volume series. The publisher is listed as Restore the Mission Press. It has a hardbound copy and a PDF, as well.
The title and subtitle tells us a lot, if we are intuitive enough to recognize those tells. Hidden glories. Why hidden? Why occult? What is being conveyed is that his obvious glories, already known by all, must be expanded to hidden glories, which are not at all well known. Not known for what reason? Maybe because they don’t exist.
One possible reason—and that is what I am conveying—is that many of these “hidden glories” do not exist at all in the context that the book conveys. Using the cover of hidden is an occult method in order to get you to accept something that is illusory, and that is present in this title and subtitle to a significant extent.
The subtitle sets the stage for one of the main themes, and that has already been mentioned: Iesus Kristos. This comparison will be made throughout the work, and rittviks utilize it to greater or lesser extents. To get into this fully at this point in our critique would be counter-productive, but please know for certain that we are going to explore this point.
Our critique is meant to deconstruct Rittvik nonsense, and how the rittviks apply Prabhupäda’s tolerance and mercy is integral to that deconstruction, i.e., they apply it wrongly. They also do so through the man of antiquity, who is not in our disciplic succession.
The book we are critiquing, Nityänanda’s latest work (Book One of his latest series) shall hereinafter be referred to by the acronym of its title, viz., SPHG. We see no need to bring the acronym of the subtitle into it. SPHG has not been laid out in a standard way. You could say that its design or layout is unique or avante-garde or unconventional. No standard publishing house of repute in America would accept its layout, but the author probably could not care less about that.
SPHG generally avoids insertion of diacriticals. As such, when I quote sections from the work, if those do not contain diacriticals, I am not going to go to any kind of extra endeavor to insert them myself.
It has a Dedication, but before that even, it has quite a bit of text. This is unusual, of course. The “Prabhupäda Truth Commission” is inserted just before this text, so get prepared to be buffeted a bit when reading this work. Why is PTC inserted before the publisher? Your guess is as good as mine, but Nityänanda is known to be a bit eccentric.
The initial text begins with a section mentioning Christians and “Lord Jesus Christ.” I have already prepared you for this, and there will be much more to come. A quote and purport from Caitanya-caritämåta is offered in this pre-Dedication section. I shall not reproduce the whole purport as published, but I shall reproduce the first part of it:
“Srila Bhaktisiddhanta Thakura gives the following commentary on this verse. In the Western countries, Christians believe that Lord Jesus Christ, their spiritual master, appeared in order to eradicate all the sins of his disciples. To this end, Lord Jesus Christ appeared and disappeared.” 1
What is ACTUALLY being communicated here? Although that is not where the book is going, what is actually being communicated is the BELIEF of the Christians in something which is not integral to either Vedic or Vaiñëava teaching. Are we supposed to believe that Iesus Kristos takes the sins to his declared followers after they pledge allegiance to him?
“But these Christian people have made it a law for Christ to suffer while they do all nonsense. Such great fools they are! They have let Jesus Christ make a contract for taking all their sinful reactions so they can go on with all nonsense. That is their religion. . . They have taken it very easily. ‘Let Lord Jesus Christ suffer, and we’ll do all nonsense.’” 2
The new rittviks, the followers of the so-called rittvik-äcäryas, are similarly foolish. They are being misled. They are also being misled by SPHG. They claim that Prabhupäda is their dékñä-guru–although he was not physically present to take that role—but they BELIEVE that Prabhupäda has given them their names, their beads, and their initiations.
He has not.
It is all based upon believing or imagining it to be so. The above-mentioned verse from Caitanya-caritämåta and the first part of the purport warns us about this. As did Prabhupäda with that excerpt he spoke to Bhakta Bob back in the day, reproduced in Perfect Questions, Perfect Answers. Neither Siddhänta Sarasväté nor Bhaktivedänta Swämi believed in Christianity. Prabhupäda is not taking any of their sinful reactions. They are taking them. They are also not relieved on their saïchita-karma, because they were improperly initiated.
Rittvik is crypto-Christianity. The deluded rittviks do not acknowledge it, but this fact can be gleaned all throughout SPHG. Indeed, it is almost blatant. What does Vaiñëavism have to do with Christianity? Prabhupäda did not bring another version of priestcraft to the West when he arrived on America’s shores in the mid-Sixties. He did not bring another version of the threefold Abrahamic religions. If he had done so, he would not have attracted and amassed any of the disciples that he did. They did not come to him for any such thing, which all of them rejected.
We wanted nothing to do with another version of Iesus Kristos. We were all done with that. We wanted something very different, and the Vedic and Vaiñëava teachings and processes are indeed very different from any of the Abrahamic religions. We did not want another version of The Bible or the Talmud and their protocols. We did not want priests and rabbis.
Only one second echelon pop singer wanted Islam, but all of the other hippies were just as repulsed by that version of the Abrahamic anachronism as as they were of Christianity and Talmudism. We wanted genuine authority and genuine guru-disciple relationship with a living guru, and it is not at all an offense to refer to the spiritual master, while he is physically manifest, as a living guru:
“Therefore God is called caitya-guru, the spiritual master within the heart. And the physical spiritual master is God’s mercy. If God sees that you are sincere, He will give you a spiritual master who can give you protection. He will help you from within and without, without in the physical form of spiritual master, and within as the spiritual master within the heart.” 3
When the term “living guru” is used, it is referring to the physical form of the spiritual master, the physical spiritual master. There is nothing at all offensive about it. We all know that a fully God-realized guru never undergoes death, but some rascal rittviks quibble about it and enjoy emoting on this issue. If you argue that a disciple needs to accept initiation from a living guru, they project that you are saying that Prabhupäda died when he departed physical manifestation.
The requirement to have a physical spiritual master at initiation—a genuine guru who then takes your saïchita-karma—is the Vedic and Vaiñëava way from time immemorial. This is what differentiates the Western process from the Eastern. Especially in America, where a concept of Iesus Kristos has him–although not physically manifest since the antiquity of the Roman Empire—take all the sins of a declared follower is the essence of Western priestcraft.
The Talmudists have their own version of this, but Iesus Kristos is not part of it. Indeed, the Orthodox Talmudists consider him to be a bastard born out of wedlock. This alone proves the illusory concept of Judeo-Christianity to be nothing but a concoction. However, to get deeper into this would be going on a tangent, and we shall not do so.
The Buddhists, the Jains, the Mayavädés, and the Vaiñëavas all accept the necessity of taking initiation from a physically manifest spiritual master, who may also be referred to as a living guru. This does not mean taking initiation from a rittvik-äcärya, who simply conducts the ceremony on behalf of the physically manifest guru.
These current rittviks are cheating all of the newcomers big-time, and those new people, the unfortunates, become especially cheated (remember, all of them, without exception, wanted to be cheated) when they then go on to believe that their initiations have converted them into great devotees. They believe that they are the only real devotees of Prabhupäda. With this major misconception deluding them—and with the prodding of their beloved rittvik-äcäryas—they consider themselves special. However, the following purport belies all of that:
“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.” 4
Notice: Prabhupäda orders that his disciples always remember these truths about real initiation versus perverted reflections of it. The rittvik-äcäryas—each and every one of them being utterly unauthorized since late 1977—are misleading thousands of foolish newcomers by convincing them that a non-manifest spiritual master is their dékñä-guru.
Emotional methods are utilized to promote this growing and now massive, institutional delusion. It bailed out “ISKCON,” as aforementioned, when it first reared its ugly head. Now it wants to be compensated for that. The “ISKCON” egregor and the Rittvik egregor are competing for foolish followers, some of whom will certainly become fanatics.
Although their methods are similar, the essence of the emotional ploys utilized by each Prabhupäda-centered camp are different. Herein, let us expose, for your edification and realization—the essence of the emotional ploys utilized by SPHG.
Throughout the book, and in excellent and meticulous detail, the overwhelming evidence that His Divine Grace A. C. Bhaktivedänta Swämi Prabhupäda was systematically poisoned by an inner coterie of his leading secretaries and their acolytes, is exposed. You can say that it is all anecdotal or circumstantial, but two points need to be raised here:
1) Circumstantial evidence can, and quite often does, lead to conviction. Many hundreds of convicts have been put to death in American for murdering someone based upon overwhelming circumstantial evidence without a so-called smoking gun, and 2) There is a smoking gun. On October 10th of 1977, just about one month before he left us, Prabhupäda specifically said: “Someone has poisoned me.”
And there are other quotes from him to this effect. These other quotes (and there are more than the six presently listed) are encapsulated together at the beginning of SPHG, to wit:
“Someone has poisoned me.” Oct. 10, 1977
“Some Rakshasa Has Given Poison”
“My Guru Maharaja Also (was poisoned)”
“So they may kill me also.” (May, 1976)
“He’s saying that someone gave him poison.” (Bhakticharu)
“At the last stage, don’t torture me and put me to death.” 3-11-77
Actually, first these facts were ignored for many years. The conclusive evidence that Prabhupäda was poisoned by his own so-called disciples has now past from the ridicule stage into the being opposed stage. Today’s presentation is (mostly) not about the initial “ISKCON” deviation and the two (and counting) transformations of that cult. Instead, this presentation is about another deviation which, to some extent, hatched from initial deviations enacted by The Mother Ship.
The rittviks link the poisoning of Prabhupäda to their concoction via indirect and highly emotional means . . . along with very bad logic. They allege that, since the diabolical poisoning of Prabhupäda had to be kept a secret, then there must be other secrets that were kept from the devotees. The logic is faulty, but let us proceed in continuing to describe it.
TATTVAMASI
The other fact that was kept secret (allegedly) is that Prabhupäda wanted a rittvik-in-absentia process to be instituted after he departed. In other words, here is how the chain of events supposedly went down according to the rittviks’ pipe dream. Prabhupäda was being poisoned. True, in all likelihood. Prabhupäda was being poisoned by an inner coterie of his own disciples, a conspiracy. Ditto.
This, the rittviks say, is comparable to Iesus Kristos being condemned to death via the intrigue of the Pharisees, who were supposed to be of the same race and religion as Iesus Kristos. He did not protest and died on the cross (the last part is untrue). Iesus Kristos was the man of antiquity who is represented for the West as the figurehead of its belief in theism and divinity and divine service, allegedly non-different from what Prabhupäda was for his Western disciples. This is very false but nevertheless subtly compelling . . . to some sentimental fools only.
There are many missing tapes of recordings of Prabhupäda’s statements in the last weeks and days before he left us. We all know that Prabhupäda appointed eleven rittviks to perform the initiation ceremony on his behalf in July of 1977, his last year with us. The missing tapes are said to have disappeared after this appointment. As such, Prabhupäda wanted the rittviks to continue to be rittviks initiating disciples on Prabhupäda’s behalf after he left us, allegedly.
Since there was a diabolical conspiracy to poison him, there must also have been a similar diabolical conspiracy to shroud (pun intended) his hidden order—part of his hidden glories—by disappearing the tapes affirming it. A servant of one of the leading secretaries entangled in the conspiracy to poison Prabhupäda (which opened the floodgates for the zonal äcärya imposition) said he overheard Prabhupäda tell T.K.G. that rittvik initiations were to continue after he left the scene.
The May 28th room conversation from earlier that year verified that Prabhupäda wanted rittvik initiations to continue “in the future, when you are no longer with us.” The rittviks claim that this chain of events is clear as a cloudless day. Actually, it is not: It is as clear as mud. Just moments after he answered the first of TWO questions as to how initiations were to be resumed and carried out (they had been stopped for months previously, due to his very sick condition), Prabhupäda said:
“When I order, ‘You become guru,’ he becomes regular guru, that’s all. He becomes disciple of my disciple. That’s it.” 5
Neophytes are special not only in the sense that they are theistic devotees (which, in and of itself, makes them special), but also because they are more advanced in the bhakti process than are the sahajiyäs or the miçra-bhaktas. These two last mentioned groups completely dominate the scene at this time. However, neophytes are not gurus.
They can be surrendered, and that will be verified presently. However, they are not surrendered enough in order to become spiritual masters, because they are not masters of the science of Kåñëa consciousness. They are not advanced in the science, what to speak of the miçra-bhaktas.
However, the madhyam-adhikäré is an advanced theistic transcendental. He is thus very special. He is a very perfect man. In our line and branch of the disciplic succession, if he receives the order from Prabhupäda to become guru and initiate disciples, he can and does so.
The problem just after Prabhupäda departed was the complete lack of madhyams. This fact and truth is still being ignored at this time. This is considered an outrageous assertion until you analyze the history carefully, without emoting, and evolve to the accurate narrative of what went down and why in the Hare Kåñëa movement. Then, this assertion becomes not only tenable; it becomes realized. That is wanted.
The madhyam is a very perfect man. Here is that verification:
“Devotees attached to the transcendental loving service of the Lord may be described either as surrendered souls, as souls advanced in devotional knowledge, or as souls completely engaged in the transcendental loving service. Such devotees are called, respectively, neophyte, perfect and eternally perfect.” 6
You cannot change the çästra. No changes to the process of guru-disciple can be made which conflicts with the çästra. Prabhupäda’s purports and writings are non-different from the çästra. As such, his statements as to the appropriate understanding of the kaniñöhä, madhyam, and uttama are all transcendental and unassailable. As in this particular excerpt, the statement is self-evident: The madhyam-adhikäré is perfect. He can fall down, but as long as he does not do so, he is perfect.
The rittviks do not recognize this, and the “ISKCON” party men concoct madhyams. They then advertise them as gurus, although they are all nothing more than rent-äcäryas who cannot, and do not, deliver the real thing. There is no substance to be found in either Rittvik or “ISKCON,” what to speak of the dreadful Neo-Mutt cult.
Catch this nugget found in SPHG: “Galileo was jailed for saying the Earth was not the center of the universe . . .” 7
The heliocentric model is Western. The geo-centric model represents the actual cosmography of the universe. The Earth is very close to being the actual center of the universe according to Vedic wisdom. The Sun certainly is not, as it circles Manasottara Mountain and thus moves around the center in which the Earth is situated. Herein, we get but just another example of how SPHG uses commonly held false beliefs (such as in Christianity and in Galileo) in order to evoke responses which are actually counter-productive to spiritual realization.
All the Puränas—including the great Bhägavat Puräna (Çrémad-Bhägavatam)–accept geocentric cosmography, and they do so in meticulous detail. Copernicus and Galileo are no heroes according the Vedic understanding, but SPHG dovetails anti-Vedic ignorance in order to assert its flawed points in many places; this is just but one example of such rascaldom used to influence foolish Westerners.
Here’s another one:
“The July 9 Letter (why capitalize that noun?) formalized a proxy system of initiations that has since been widely debated as to whether it was meant to be temporary or permanent.” 8
It is a false debate imposed only by the deviant rittviks. Actually, there is no debate. The rittvik system is always temporary, because when the guru leaves manifest existence, his physical manifestation, the rittvik system he had established immediately becomes null and void. Herein, SPHG tries to create the illusion that this was a hotly debated topic from the gate, but it never was so. No one debated it at all until rittvik forced the issue, mostly within the confines of its own centrifugal sphere of influence.
“Tamal had disappeared 240 tapes, suppressed many letters, and obscured the July 9 Letter (falsely capitalizing the noun, again). . . The significance of the July 9 order was totally ignored by ISKCON leaders, assisted by Tamal, who almost certainly disappeared all complementary audio and correspondence about the ritvik subject.” 9
This is entirely speculative. We are no fans of T.K.G., that’s for sure. He was diabolically manipulative and evil in many ways. However, there is no solid evidence that he took all of those tapes and made them disappear by either destroying or hiding them. Some were misplaced. Some were simply taken by other devotees, because they were just lying around and those devotees took a five-finger discount on them.
Notice, rittvik is mentioned in this excerpt. Rittvik is directly linked here to the disappearance of 240 tapes. The pre-supposition, the presumption that is being invoked by this excerpt from SPHG, is that all or many or most of those tapes contained the so-called secret that Prabhupäda wanted to establish a rittvik-in-absentia system.
Just see how devious this bad logic is made to work. You make two loose and unverifiable presumptions and voila! Tamäl hid the so-called truth that Prabhupäda wanted the Rittvik system to continue after his departure. He wanted no such thing. The whole Rittvik scheme is tied to together by false connective tissue, presumptions, unverifiable accusations, and bad logic.
“The fact is that there is no way that they didn’t question Srila Prabhupäda extensively about diksha after his departure. . . Mid-1977 in Vrindaban, Pita das heard Srila Prabhupäda speaking at least a dozen times about future initiations via ritvik representatives. after his departure… ‘Anuttama dasi, July 2017) Mid-1977 in Vrindaban Pita das heard Srila Prabhupäda speaking at least a dozen times about future initiations via ritvik representatives: ‘…he heard Srila Prabhupäda say at least a dozen times in Vrndavana in 1977 that initiations would be performed after his departure by the “ritvik acharya…’ This is confirmed by Gauridas Pandit. At some point the GBC reassured Srila Prabhupäda they understood everything, but slyly concealed what had been instructed and written as they prepared for their coup. Concealment was a fact: the reason was to hide something so they could bring in something different.” 10
Once again, SPHG proposes a convoluted plot line via an excerpt full of weak links and unverifiable anecdotes, which it ties altogether in a kind of Gordian Knot in order to bewilder everyone into wrongly believing that Prabhupäda spoke repeatedly about the alleged rittvik-in-absentia system. He did no such thing.
None of this Rittvik propaganda is provable, which is the method used throughout SPHG, particularly in this excerpt. You start with the first sentence of it, and you should immediately question everything that follows it. And catch that first sentence: How could Prabhupäda speak about the system (allegedly) that he wanted—and receive all kinds of questions about it–AFTER HIS DISAPPEARANCE?!?!
That such an egregious error kicks off the whole chain of nescience should warn every sane, sincere, and serious devotee that the whole presumption and its loose connective tissue has no legitimacy whatsoever!
So, somebody heard this or that. Then, somebody allegedly reports that he or she heard this or that, and this creates a solid fact of substance? It is nothing but hearsay, which most courts in America would reject as evidence if such hearsay was presented as fact in a trial.
Some mercy case that hardly anybody has ever heard of, hanging around the dhäma for his own reasons, claims that he heard Prabhupäda twelve times (get that, TWELVE times!) speak about Rittvik . . . but there is no solid evidence. Anecdotal. Hearsay. Scuttlebutt. Third-hand conjecture. A flat out lie at worst . . . which is highly possible, if not probable.
Notice the last line of the excerpt: “Concealment was a fact: the reason was to hide something so they could bring in something different.” In other words, the real conspiracy was that Prabhupäda wanted rittvik-in-absentia, but his leaders were united enough amongst themselves to keep this alleged fact hidden from everyone else.
Nonsense! If it had reached even eight ears (it didn’t reach even two ears, because it is a false allegation), one of those leaders would have blurted it out. It could not have been kept concealed. You are ignorant of how things played out in that cult if you do not understand this.
However, because they were all so united (allegedly) and all so secretive (allegedly) and all so diabolically motivated (allegedly, although some of them were, certainly), then we have to rely upon anecdotal evidence of these private discussions that Prabhupäda had with his leaders after he appointed rittviks. We should not rely upon any such things.
And if you think that he had all kinds of such discussions, guess again! Prabhupäda was in very bad shape from early 1977 onward, and his condition only worsened. In such a state, he was not going to go out of his way to discuss the aftermath of his leaving physical manifestation. He had already said what he expected: “When I order you to become guru, he becomes guru. He becomes disciple of my disciple, that’s it.”
That sentence alone, clearly enunciated by him in late May of 1977, is all that you require. THAT is what he wanted. That is the Vedic way. That is the Vaiñëava way to continue the disciplic succession unbroken. And that way not only has nothing to do with the rittvik-in-absentia concoction, but it clearly and unequivocally destroys it.
SPHG tries to divert you into some massive concealment, some massive conspiracy, which is on its face is absurd. You have to make so many extremely weak and tentative links, and they all have to hold up, in order to believe the concoction. The bad logic involved is obtuse, as much as it is ridiculous. The book contains uncountable references using the same flawed and absurd methods of persuasion. However, we have no obligation to reproduce and comment upon each and every one of them. This one, in and of itself, suffices . . . but here’s another one:
“A remarkable feature of Srila Prabhupäda’s disappearance pastimes is how he did not move to save himself nor to name or accuse his poisoners. Similarly, Christ on the cross prayed, ‘Forgive them, O Lord, for they know not what they do.’ . . . Jesus Christ also did not protest when crucified, even though he had the power to escape. We believe Srila Prabhupäda knew who his poisoners were, but did not care about himself, nor want to inconvenience the poisoners who also were giving him service. Srila Prabhupäda was reconciled to his departure and to being poisoned, making the poisoning known in his last days so the truth be known. It was a divine plan. . . Jesus Christ also was crucified . . . Srila Prabhupäda was poisoned, but he left only when he was ready to leave. Srila Prabhupäda waited far longer to leave . . .” 11
Notice: “We believe.” SPHG is evoking emotions through conjectured beliefs, and the book brings Iesus Kristos into it on a regular basis. The book directly compares Prabhupäda to him, but these kinds of comparisons do nothing more than provide conclusive evidence that Rittvik is the spawn of Christianity.
Notice from SPHG: “Jesus Christ ALSO was crucified.” The excerpt is so jaundiced that it is directly stating that Prabhupäda was crucified. Of course, he was not crucified. This is nothing but offensive emotionalism. There is a great difference between someone who is crucified on a cross and someone who is covertly and gradually poisoned over many months by incremental doses of arsenic and cadmium.
Both acts are heinous and abominable. The poisoning of Prabhupäda was the greatest crime of the Twentieth Century, but that does not mean anyone has the right, the temerity, to call it a public crucifixion. Jacking up fools through these emotional methods like that is outrageous and has nothing to do with genuine yogic or Eastern disciplines.
The author of SPHG quotes from Gandhi, directly inferring that this aphorism applies to Rittvik. It does not. It applies only to something which is ultimately factual and true. Rittvik is neither. Here is the aphorism:
First, it is ridiculed. Second, it is violently opposed.
Third, then it is accepted as being self-evident.”
The colossal hoax known as the fabricated, so-called “ISKCON” confederation is a pseudo-spiritual scam. Two other deviations sprung from it: One was immediate (Neo-Mutt), and the other, Rittvik, took about a dozen years to rear its ugly head. Rittvik is enticing only fools and rascals to join its centrifugal institution, and its so-called rittvik-äcäryas will be held responsible for that in due course of time.
People are catching on, and we are assisting them in doing so. The facts and truths that we are revealing in our podcasts, teleprompter texts, and Facebook posts at this time are mostly being ignored, but not by everybody. Since they are rooted in substance, soon they will gain enough traction to be ridiculed by the three groups, which themselves fully deserve to be held in complete contempt. After that stage, those deviations will the facts and truths we are revealing.
Devotees will eventually realize, once critical mass is attained, that there have been no legitimate gurus or genuine initiations since Prabhupäda departed. The threefold make show will start to crater. Then, as Gandhi indicated in his aphorism, the sincere and serious newcomers will realize that dedication to the Book Bhägavat and to Prabhupäda as çikñä-guru is the only way, at this time, to make sure and certain progress in spiritual and devotional life. Overcoming the Rittvik delusion is an essential part and parcel of that realization.
SAD EVA SAUMYA
ENDNOTES
1.Caitanya-caritamrta, Madhya, 15.163, purport;
2.Perfect Questions, Perfect Answers, Ch. 6, “The Perfect Devotee”;
3. Room conversation with Desmond O’Grady, 5-23-74 in Rome, Italy;
4.Caitanya-caritamrta, Adi, 1.35, purport;
5. Room conversation with the G.B.C., 5-28-77 in Vrindavan, India;
6.Nectar of Devotion, Ch. 36, “Transcendental Affection”;
7.Srila Prabhupada’s Hidden Glories, Restore the Mission Press, p. 14;
8. Ibid, p. 501;
9. Ibid, pp. 502-3;
10. Ibid, p. 508;
11. Ibid, pp. 648/652.