The Corruption of Self-Serving Myths

Deception Under Lies the Cult of “ISKCON”

 Second of a Two-Part Series

 By Kailäsa Candra däsa

Para-Legal is Not Parä-Bhakti

“I do not know what I can do in these legal matters. . . I think that perennial watch-dog is playing some mischief.”
-Letter to Upendra, May 29, 1969

“Power is preserved . . . not by obscure language nor by arrogating to themselves more knowledge than they make appear . . .”
-Thomas Hobbes, Leviathan

“This instrument of priest-craft has been made an instrument of deceit, hypocrisy, and mischief in the hands of lawyer-craft.”
-Jeremy Bentham, Swear not at all!

It all seemed to start with “ultimate managerial authority” in the Will.  That then morphed—or was morphed by the opposition–into emphasizing, wrongly, “henceforward” and “my initiated disciples.” Such legalese was already creeping into the movement even before the Will came to light.  Let us not forget that the Will was not dictated by His Divine Grace; it was created by others. To our knowledge, the only change he requested be made to it was generic, e.g., he questioned why Guru Kåpä prabhu (then Swämé) was not listed as one of the temple trustees.

After that, Çréla Prabhupäda signed a tedious legal document that he may or may not have even read in full.  Later, the creators of this document lamented the inclusion of words and phrases that could be used to aid rittvik-väda.  In other words, that in and of itself shows that they believed Prabhupäda–in his emaciated, bed-ridden condition (only a few months before leaving us)–would have signed almost anything.  Protest until you’re blue in the face, but that is the actual fact, because he was not, in that condition, going to bother much with any legal document.

The Will was, for all practical purposes, entirely about temple control, particularly in India.  There was no philosophy in it.  Those who have a vested interest to do so opine that a secret, so-called final order can be found in it, but that was not at all its purpose.  Its purpose was to legally safeguard ISKCON properties from a potential takeover attempt either by his sons or by the Goudéya Mutt, virtually all of whom were against him.

As far as the alleged trump card of Ultimate Managerial Authority is concerned, the acronym (of those three words) hints at just how much value such a misinterpretation has.  In other words, the acronym U.M.A. is another name of Mahä-Mäyä.  Or, to state this frankly, it is Mäyä to think that Prabhupäda invested all of his spiritual power into the G.B.C.  He did not.

Yet, the INTERNET is ablaze with meticulous nit-picking of legal documents, particularly about the D.O.M. and its relationship to the Articles of Incorporation of ISKCON, Inc., the first such corporate entity in the United States.  The letter of the law may be present in all of these treatises, but the spirit is missing. Does all this jargon and artificial precision qualify as buddhi-yoga?  Such technical and neo-logistic carping, at a certain point, enters into the realm of argumentum-ad-absurdum–and that never qualifies as devotional service (although it certainly qualifies as part-and-parcel of the legal-craft mentality).

Are we meant to become para-legals in order to understand the true desires of our now departed spiritual master?  It appears to your author that such intellectualism is better utilized in studying and analyzing the scriptures.  His commentaries do not lay everything out on a silver platter, but you go too far if you say that Prabhupäda engaged in a great deal of obscurantist language.  The pieces of the puzzle can and should be put together.

It is counter-productive to become absorbed in pretentious, long-winded, legal language.  It is highly questionable that such over-intelligence qualifies as bhakti—and some lying and simulation is often fostered when engaged in such mega-analysis.

Finally, all of this oppressive back and forth technical stuff misses the point as to priorities.  The real authority is in Prabhupäda’s books—the ones that have not been changed, of course.  The books are at the top, and they will remain in that position for at least another 9,400 years.  Below them, we have his platform lectures.  Below them, we have his morning walks, room conversations, and letters to his disciples and others. The letters have a great deal of value, no doubt, and your author quotes from them frequently.  Still, some of them are case specific to an individual and/or a disciple, and the value of those will wane over time.

At the bottom of this totem pole are the legal documents, although the para-legals in “ISKCON” (and elsewhere, such as at the Solar Smorgasbord with its twenty-seven analyses of the D.O.M. and ISKCON, Inc.) will dispute this.  Of the most important legal documents, the ones he personally dictated are higher than the ones he merely signed.  All of these documents will become interesting artifacts in the not-too-distant future, but none of them will be considered to inherently posses any great value; they will not come anywhere near trumping the value of his other written and spoken contributions. Those remain forever higher.

You are not going to attain to the parä-bhakti stage by absorbing yourself in para-legal parsing of various legal documents in order to ascertain the Truth.  Instead, you will eventually reach a position of absurdity if you continue in that way.  The best barrister is not automatically the best bhakta, if he is even a bhakta at all. 

A Bit Late, Isn’t It?

“ . . . the pseudo-devotees, absorbed in material sense enjoyment, falsely jump to the stage of liberated souls and thus fall down deeply into the clutches of external energy. . . A conditioned soul should not imitate the activities of liberated souls.”
–Çrémad-Bhägavatam 2.7.53, purport

“And I am surprised that none of the G.B.C.  members detected the defects in the procedure. It was detected only when it came to me. What will happen when I am not here, shall everything be spoiled by G.B.C. ?” -Letter to Hansadutta, April 11, 1972

By the late Seventies, the G.B.C. had become an arbitrary power unto itself.  If it was not already, it would soon become loaded with pseudo-devotees and sahajiyäs.  It was deeply in the clutches of Mahä-Mäyä by that time, and almost half of its members became pseudo gurus by its sanction, acting far above the jurisdiction of their qualification and realization.

The G.B.C. was a garbage fire, spoiling everything that it influenced or controlled.  It put its imprimatur on an unauthorized biography of His Divine Grace while, in due course, simultaneously allowing his books to be changed in a way that has severely compromised both their authenticity and their supreme authority.

Do not become bewildered by all the sanctimonious cant that flows from the G.B.C. in its Annual Resolutions.  That is just a mask.  The fact was and remains that this entity has devolved into a wild-card of the very worst variety.  A harbinger that it would end up like this surfaced in early 1972, when His Divine Grace suspended the operation of this unincorporated entity at that time.

The original twelve men selected to be Commissioners were, in all likelihood, good and loyal men to His Divine Grace at that time.  However, shortly thereafter, they became—both individually and collectively—something else.  They saw that they could literally get away with anything as long as the G.B.C. formally authorized a sanction for it.  Thus, plotting and scheming and wheeling and dealing became the Machiavellian modus operandi—anything went as long as someone could maneuver a resolution backing it.

This kind of thing can only go so far, of course, and it has gone very far at this time.  You need to be aware of how the governing body operates; you need to see through its grand deception.  Prabhupäda says that one can tell the status of a pot of cooked rice by checking if one grain of it has become cooked and softened.  In the same way, you should become aware of one event—and there are many, many more than this one—which clearly indicates how the vitiated G.B.C. hoodwinked all “ISKCON” members (still buying into its lie) it had that “ultimate managerial authority” according to the preposterous way they interpret it to mean.

The point of this anecdote covers two things, viz., the modus operandi of the Commission, as well as the illusion that it came to save the day during the Second Transformation in the mid-Eighties.  That second illusion has cost us a great deal of valuable time.  The “ISKCON” ecclesiocracy would be in death throes by now if but the majority of Prabhupäda’s serious disciples had seen through that deception just after its emergence.

Your author remembers talking with a devotee who would later be the first victim of assassination.  This devotee thought that the biography was loaded with nectar.  He also thought that the problems in the movement were due to its gurus, so he was attacking them in written form (one in particular, of course).

Your author informed him of what was actually behind the humanization of Çréla Prabhupäda in that biography, as well as the fact that the G.B.C. had its fingerprints all over everything, including the zonal äcärya scam.  That brilliant but doomed young man was able to realize both of these facts, and many other pieces of the puzzle then fell into place for him.

Again, the upcoming anecdote is but one grain, one sample from the pot.  Our goal is to rightly understand the whole pot by utilizing this anecdote, which is entirely accurate.  It is not all that well known, but it is far from being completely unknown.

One of the original pretender mahä-bhägavats was caught performing homosexual and allegedly pedophiliac acts.  This became known to the temple presidents throughout the movement.  It was a bit of a shock for some of them, but this fellow, The Libertine, was arguably (he had competition) the most flagrant and flamboyant sahajiyä in “ISKCON.” The assembled temple presidents expressed their concern about him and his character during a meeting held by the G.B.C. during the 1986 Mäyäpur conclave.

The temple presidents lobbied for his expulsion as initiating guru, and they were told that they could return to their centers relieved, i.e., that this “guru” was going to being expelled; it was a sure thing. Instead, however, the vitiated G.B.C. voted that he remain guru in good standing. The temple presidents departed before that final vote, and they could no longer influence it.  They had foolishly believed the G.B.C. representative who had told them that this active homosexual would not remain a guru in “ISKCON.”

There were three pragmatic reasons why The Libertine was not removed from the post at that time:

1) He had a following of very rich men, particularly in Calcutta, who gave millions of dollars per year to Mäyäpur projects;

2) He was the initiating guru for a southern continent, i.e., if he was taken down, the G.B.C. feared that this place would break away from “ISKCON” permanently;

3) A wealthy initiated disciple of Prabhupäda, who funded many of the cult’s important projects, particularly in America, stated that, if this sahajiyä were expelled, he would never donate to “ISKCON” again.

The Libertine was thus re-instated.  Mäyäpur immediately afterwards was deluged with a horrendous storm that knocked down palm trees and caused tremendous environmental damage. The sacred fire in the shrine in front of the Mäyäpur main complex burned down.  The next morning, a favorite bull in the goçälä was found strangled with a rope around his neck.

Still, because he was protected by a G.B.C. Resolution authorizing his continuance as initiating guru of “ISKCON,” The Libertine remained actively engaged in that way within his zone. The movement went into turmoil over this, although that was not the sole reason.  A few months after the infamous resolution, The Libertine was caught en flagrante once again.  That was the straw that broke the camel’s back, and thus the Second Transformation gained traction, culminating in its complete triumph one year later.

The zonal äcärya scam was rescinded.  The so-called gurus could no longer accept uttama-adhikäré worship, although one of them still did (to this day, by the way).  The so-called absolute authority of the great G.B.C. was then promulgated to replace the power of the gurus, but the actual fact is that this Commission had been at the root of everything that had gone down since the spring of 1978.  Sure, there was a new hierarchy put into place in 1987, but that did not change anything at the deepest level.

The vitiated G.B.C. has been ruined since 1978.  All of its members (except for the one who then resigned, God bless him) were implicated in the zonal äcärya scheme of that spring.  You could cogently argue that the vitiated G.B.C. has been spoiled since 1972; that argument has teeth.  Or you could argue that it became fresh garbage during the infamous G.B.C meetings of 1975.  Your author has no problem with either point of view, but we can be sure and certain that, no later than the spring of 1978, the vitiated G.B.C. was fully off the rails. Its cataclysmic program, brought into existence at that time, has proven to be nothing short of a holocaust for the devotional society that Prabhupäda founded in 1966.

So, do not become bamboozled that there was any value to the Second Transformation, because it was just a shift of the chairs on the Titanic, that’s all.  The vitiated G.B.C. has been the enemy since the late Seventies, if not well before that.  It has been behind all the important events that have gone down since that time, without exception.  Do not fall for the myth that the vitiated G.B.C. saved the day back in the mid-Eighties.  It simply replaced one outrageous resolution with another one.

“All members accepting leadership roles within ISKCON, including dékñä gurus and çikñä gurus, have the duty of serving together under ISKCON’s Governing Body Commission (G.B.C. ) . . . Thus, to act as a dékñä guru in ISKCON means to serve under the G.B.C.  and in cooperation with other ISKCON authorities by functioning as a “regular guru” as Çréla Prabhupäda has directed. . . All G.B.C.  members must distribute this resolution to all ISKCON temples, communities and congregations via appropriate means of communication for the education of all ISKCON members. . . Reading this statement, and affirming it has been read prior to initiation, shall be part of the test for all prospective initiates.”

ISKCON Governing Body Commission Society, Section 300, “Internal ISKCON” from Minutes of the Annual General Meeting, Çré Mäyäpur Dhäm, Feb. 26-Mar. 10, 2013

Notice the ambiance in such high-falutin’ words; notice the air of pontification. It’s a bit late, isn’t it?  “Regular guru, that’s all.” He said this in May of 1977.  Why wasn’t it adhered to at that time?  Yet, the vitiated G.B.C., in the spring of 1978, imposed uttama-adhikäré mandated worship of unqualified men on all the members of “ISKCON” less than one year later.

And those who did not accept?  They were like riven clouds, with no position, no real affiliation, no good reason to stay—and, yes, some of them were forcibly driven out, as well.

So, why should we now accept this 2013 Resolution, this new injunction?  Allegedly, the gurus are supposed to act as “regular gurus.”  That’s not what they forced down our throats back in the day, and that concocted system lasted for quite some time, didn’t it? Ultimately, the same attitude is present now just as before.  At the deepest level, nothing has changed.  You had one set of corrupt men running the show in its early manifestation and now a different set is in control.  Garbage in, garbage out.

 The Shtick and the Dead

 “The science of learning a subject matter seriously is different from the sentiments of fanatics.”
–Çrémad-Bhägavatam, 2.7.53, purport

“The neophytes, due to their being in the lower stage of devotional service, are invariably envious, so much so that they invent their own ways and means of devotional regulations without following the äcäryas. . . they shall continue to be stonehearted and unfit for any treatment.”
–Çrémad-Bhägavatam, 2.3.24, purport

Do you mean to say
That you can persuade
Those who won’t listen?
Socrates

Duped by the lies and myths of “ISKCON,” its fanatics push many wrong beliefs in a spirit of triumphalism.  Such servitor-rascals constitute the mortar that holds the bricks of the imposition together. They are all insane fellows, but none of them will ever be institutionalized; they are functional crazies, too shrewd to be captured in that way.  Also, they are already institutionalized within the confines of the fabricated, so-called “ISKCON,” an institutional delusion of the worst kind.

Drunk with power, many of the “ISKCON” first-echelon, all in their own way, imitate the activity of liberated devotees, and their chelas eat it right up.  Sahajiyism is not limited to only flagrant displays of debauchery, although some sects include that.  The enjoyers of the “ISKCON” sahajiyä lifestyle are not to be considered cent-per-cent part of the classic thirteen sahajiyäs listed by Çréla Bhaktivinode Öhäkur.  Neo-smärta and Neo-jäta-gosäïi manifestations can be readily found in the cult, and that is materially different from the post-modern auls, bauls, and daraveças.

Today’s “ISKCON” leaders know how to push their fanatics’ buttons, and this includes verbally injecting all necessary emotion to impress myths and lies into their hearts, be it through intimidation or love-bombing or whatever works. Ordinary people cannot comprehend the powers that these trained magicians possess, and, the vast majority of people—although they can see that something is dreadfully wrong–cannot figure out how the cult’s commanders still keep the racket going.  Those leaders, however, have honed the requisite skills, and it will continue.

In order to remain operational, the “ISKCON” shtick is completely dependent upon a network of myths and lies, just as post-modern civilization is completely dependent upon oil and electricity.  Their chelas are absorbed in that intricate network. Having individually lost the capacity of advanced consciousness, there is practically no way to get through to them.  They are like machines, and, from the standpoint of spiritual knowledge and realization, they are also like zombies.  There have been many shocks that have broadsided the cult over the years, but none of those have jolted them.  They have become de-sensitized; they are the dead.

The Tears of a Clown

“That is self-realization. . . When one comes to this understanding–not by sentiment, but by real knowledge–jïänena. So, when one becomes devotee, he’s not a fool.”
-Lecture on Çrémad-Bhägavatam, 3.25.27 on 11-27-74

“ . . . there are also classes who pose themselves as devotees of the Lord . . . They wrongly manufacture their own way of devotional service by open debauchery and mislead others who are simpletons or debauchees like themselves.”
–Çrémad-Bhägavatam, 2.2.18, purport

You tell lies thinkin’ I can’t see.
You can’t cry ‘cuz your laughin’ at me.
The Beatles, “I’m Down”

 It may be painful, and it also may require a very great shock.  Still, if you are actually intent on making progress in Kåñëa consciousness, the time must come when a favorable attitude toward the “ISKCON” confederation slackens.  This will take place when you realize that the cult has all along been playing you for the fool.  It takes place when the chasm between the god-men’s intoxicating words and their actual engagements becomes more than a mere suspicion.  It takes place when you finally realize that their “pukka” masks are kept in place by them in order to keep you from discovering where they are at–and what is behind those masks.

Hypocrisy, by definition, involves some kind of lie, some kind of pretension, some kind of deceit, i.e., the lie is pushed by putting on what is nothing more than an act.  To greater or lesser extents, the “ISKCON” gurus are all engaged in this.  However, association with that delusion is potent. Its hypocrites thus reach the stage where they do not believe themselves responsible for all the negative consequences being produced in their organization.

This collective self-deception is the engine powering continuous political conflict.  As we have stated numerous times, the vitiated G.B.C. is the power node of “ISKCON.”  It is this collective which is the sole agent allowed to function in what may be called a state of nature, i.e., “the king can do no wrong.”  Its contradictory U-turns, especially in terms of resolutions mandated over the years, usually go unnoticed.  Why?  Because they are so well-intentioned, of course!  That self-serving myth suits them just fine.

They make the mistake, they mandate the wrong thing, they push some concoction.  Then, when contradictions to common sense,  çästra, and the guru’s orders surface, they engage in the cover-up—and they get away with it.  Some of the people can be fooled all of the time, and their chelas are reliable in that way.

There is tremendous conceit connected to these deceptions, and that makes their organized religion degenerate into shibboleths, myths, superstitions, and cliches.  Their zealots dig all of it, of course, but genuine transcendentalists abhor what “ISKCON” continues to become.  It is now a pretentious religion, chock full of hypocrisy, wherein the leaders come down hard on devotees who do not accept their primary pillars—but they are often soft in response to all kinds of personal failings.  The key is corporate loyalty remaining firmly in place, of course.  That is the way of political operatives, and this system is the worst manifestation of the principle.

You cannot escape the Hobbesian “war of every man against all” in organized religion.  Since there is no äçrama to be found in any of them, they all are quite arbitrary in what, at any time, is considered virtuous or vicious.  In “ISKCON,” that determination is foisted upon you by the vitiated G.B.C.  If you look at what was pushed in the late Seventies and what is promulgated now, the whole thing has become topsy-turvy.

They have been in egregious disobedience to the Founder-Äcärya for almost forty years, but they have replaced him with their own version of higher authority.  They were duped by the Navadvépa “higher authority” in 1978, by his flowery, intoxicating language and slogans.  Now, they engage in glossing over all that they have done in order to similarly dupe their own disciples and followers.  It’s working in some sense, but it’s still unauthorized.

Innocence is not the quality applicable here.  They know—at least, some of them do—what is right and true, but it’s easier for them to play the rogue.  When someone speaks up and starts to expose the thing, it is also very gratifying to them to conversely play the role of quasi-inquisitor, cooking up (to red-hot heat, when required) all kinds of irrational antipathies against the so-called dissembler.  They are supposed to be controlling the very vices that, in effect, power their own modus operandi.

Thus, in terms of an international corporate manifestation, Çréla Prabhupäda’s Hare Kåñëa movement of Kåñëa consciousness is now lost, just as he feared that it would be.  If you try to stay afloat in “ISKCON,” naively believing that you can make spiritual progress there, you soon find that things supposed to be difficult are made easy for you. They give you a mirror, and you believe you have captured the Moon.

It is certainly not at all wrong to remain a fool in front of the bona fide spiritual master, but a disciple of a genuine guru is never a fool.  He does not make spiritual progress by overemphasizing sentiment. Every transcendentalist should be able to see, without too much effort, that “ISKCON” has been, for decades, doing its own thing.  The cult has manufactured its own way, and, when one of its members finally realizes that, it brings tears to his eyes.

The Corruption of Self-Serving Myths

“Misinterpretation of Bhagavad-gétä is chala-dharma. When Kåñëa directly says something and some rascal interprets it to mean something different, this is chala-dharma—a religious system of cheating—or çabda-bhit, a jugglery of words. One should be extremely careful to avoid these various types of cheating systems of religion.
–Çrémad-Bhägavatam, 7.15.13, purport

“Being surrounded by these lies, born and educated in these lies, we cannot be any different from what we are: We are just the result, the product of lying.”
-P. D. Ouspensky, The Fourth Way

Insanity’s horse adorns the skies
Can’t seem to find the right lies
The Doors, “I Can’t See Your Face in My Mind”

 It’s either ding-ding or cha-ching.  You are either into the Kåñëa consciousness movement for the purpose of spiritual realization or you are into the apparent Kåñëa consciousness movement, its perverted reflection, for other reasons.

“The real religion of a living being is his natural inborn quality, whereas pretentious religion is a form of nescience that artificially covers a living entity’s pure consciousness under certain unfavorable conditions. Real religion lies dormant when artificial religion dominates from the mental plane.”
–Caitanya-caritämåta, Ädi, 1.91, purport

A myth is a fictitious tale, something that is ultimately unreal.  A genuine system of religion cannot be based upon lies, deceptions, or myths.  The warrior class is not always synonymous with the kñatriya class.  Warriors can instead be very aggressive and not at all engaged in protection.  The intelligent class in particular is supposed to be protected by the kñatriya varna.  However, when that breaks down, then Kali-yuga has a field day. In due course, the mercantile class exploits the others via the power of money.  The warriors then forcibly take over ecclesiastical power in order to control that revenue, to subordinate the mercantile class.

The really intelligent and devoted men and women do not stay in such an organization long, but others can be bought off.  They tend to become its institutional gurus, despite the fact that the whole thing is man-made, manufactured by conditioned souls for cheating foolish disciples and followers.  Perfect knowledge can only be received in the disciplic succession, but guru-paramparä does not actually function in such an artificial system. Instead, it becomes loaded with zealotry, theories, imposed hierarchies, myths, lies, deceptions, and other imperfections. . . and also with “sannyäsés”:

“Indra took up the saffron-colored dress as a way of cheating others. This saffron dress has been misused by many imposters who present themselves as liberated persons or incarnations of God. In this way people are cheated. . . Cheating sannyäsés and yogés have existed since the time of Påthu Mahäräja’s sacrifice. This cheating was very foolishly introduced by King Indra. . .  It is better not to take up sannyäsa in this age of Kali because provocations are very strong in this age. Only a very exalted person advanced in spiritual understanding should attempt to take up sannyäsa.”
–Çrémad-Bhägavatam, 4.19.12, purport

His Divine Grace Çréla Prabhupäda did not employ any kind of cheating method when he first began his great movement; he simply presented the real thing.  He wanted that his bhakti-cult be the nicest spiritual movement on the face of the earth.  He wanted his devotees to be constantly engaged in whatever service came their way, to be completely honest and sincere in its prosecution.  He wanted that his movement gain a great reputation. He said that his movement would be accepted by all considerate men and women of the world as long as it remained honest:

“Our occupation must be honest. Everyone should adore our members as honest. . . These dishonest methods must be stopped. It is hampering our reputation all over the world.”
-Letter to Rüpänuga, Jan. 9, 1975

It is quite natural for learned devotees to be honest.  Any spiritual organization can claim that adherence to its core set of beliefs, behaviors, and rituals—along with acceptance of its hierarchy—will lead the member to heaven or the spiritual world.  They all do this, of course.  However, the result of unqualified men (and a handful of women) becoming leaders of what only superficially appears to be Prabhupäda’s movement has not actually helped anyone become honest and straightforward.  Instead, the big result we have all experienced over the years is one that is shot through with big corruption, big intrigue, and big hypocrisy.

“The worth of any spiritual cult is not to be measured by its amplitude. . . The acid test of all spiritual theories is in the laboratory of daily living.  That is where you must test the claims of these cults to ascertain their value.”
-Paul Brunton, The Inner Reality

There is the prominent myth that representatives of Prabhupäda’s movement must have numbers on their side.  Obviously, this argument is integral to the “ISKCON” presentation.  Has your life been positively impacted by “ISKCON”?  Has your knowledge and realization increased in association with that cult?  Have you become more honest by serving them?  Has their association freed you from doubts and various depredations? Numbers mean nothing.

This two-part series has exposed a number of fundamental myths, lies, and deceptions that underlie the fabricated, so-called “ISKCON” ecclesiocracy.  Our point here is that genuine Kåñëa consciousness is different from this.  The “ISKCON” cult is a product of contaminated consciousness.  It engages in a deliberate expansion of ideas separate from the Absolute Truth.

Some of these have now been blown up into myths.  Even a slight deviation can wreck havoc on an aspirant’s attempt to realize the Supreme, to gain entrance into the eternal world.  The “ISKCON” movement has deviated far more than just slightly. Thus, it has degenerated to the status of organized religion, particularly after the disappearance of the Founder-Äcärya.

Such äbhäsa-dharma and chala-dharma cannot help us in the quest for Truth Absolute.  It is a harsh realization that falsity has taken over what was once Çréla Prabhupäda’s great vehicle for liberation, replacing honesy and truth with myth, mendacity, hypocrisy, deception, dissimulation, and deceit of all kinds.

Prabhupäda’s movement was meant to bring the highest merit possible to every serious and sincere theist in the Western world, but its triumph was never guaranteed. We instead must have enough intelligence to understand that his movement is now in deep trouble. Such a realization, however harsh, is necessary in order to follow the devotional path at this time.

“. . . if the leaders are all imperfect men, what is the use of changing this or that? The corruption will continue.”
–Dialectical Spiritualism, Critique of Marx

OM TAT SAT

Go to Part 1