First of a Three-Part Series

sve sve 'dhikare ya nistha
sa gunah parikirtitah
viparyayas tu dosah syad
ubhayor esa niscayah

“Steadiness in one’s sphere of eligibility is declared to be good, but evil is said to be just the opposite.  This is the ascertainment of good and evil.” Srimad Bhagavatam, 11.21.2

“No one can understand God simply by erudite scholarship or mental speculation. Only one who is actually engaged in Krishna consciousness and devotional service can understand what Krishna is. University degrees are not helpful.”  Bhagavad-gita, 18.55 purport

“Do not centralize anything. Each temple must remain independent and self-sufficient. That was my plan from the very beginning; why you are thinking otherwise? Once before you wanted to do something centralizing with your GBC meeting, and, if I did not interfere, the whole thing would have been killed. Do not think in this way of big corporation, big credits, centralization—these are all nonsense proposals.” Letter to Karandhar, 12-22-72

All emphases added for your edification and enlightenment

Like the Japanese soldiers holed up in caves in the late Forties, believing that the war was an ongoing affair, there are still some fanatic followers of the post-modern, vitiated GBC oligarchy who believe that the Commission is doing great.  They do not believe that it is shot through with deviation, contradiction, ineptitude, and a dangerous mentality.  The majority of Srila Prabhupada’s disciples, particularly his genuinely initiated disciples (1966-1977), do not share this stunted vision, however. 

They hold the opposite view that, since the Direction of Management (hereinafter, the DOM) constitutional charter has been completely ignored and derided by this so-called GBC, the body is now nothing more than a broken arrow.  It is a simulacrum of what it would have been if it was functioning according to its actual mission and constitution.  Its current activities, meetings, and rulings are only a simulation of a reality that has hardly ever functioned in the right way, even in the Seventies.

The failure of the GBC oligarchy to accept and follow both the letter and the spirit of the DOM simply works to further pollute the atmosphere, already loaded with opposition and faithlessness.  There can be no spiritualization on any important plane—at least, none with any effect—emanating from this oligarchy, because it has willfully disobeyed His Divine Grace Srila Prabhupada in its attempt to alter his plan.  This is a big problem that can only be covered over for some time by pushing continual and inflated praise for goals allegedly attained.  That is how the fanatics and triumphalists of the fabricated, so-called “ISKCON” tend to operate. 

In this five-part series, we are going to take a closer look at this post-modern GBC.  We are going to ask some questions and provide some suggestions, searching for solutions.  We are not going to settle for any pseudo-parampara pabulum or ready-made garden-variety answers.  We are going to consider the history.  We are going to consider some statements of the oligarchy’s leadership.  We are going to consider the move toward centralization now under foot, especially in terms of the new “ISKCON” By-Laws.  We are going to consider the subtle regime shift taking place in “ISKCON,” as well as the complete failure of this so-called Governing Body to keep Prabhupada’s former movement on spiritual track.

However, we are not going to restrict our questions and answers to simply the Commission and its machinations; our article will instead be a bit more comprehensive.  We are going to take another look at initiation.  In Part Five of this series especially, the last installment, we are going to dedicate the whole article to one topic: A threadbare analysis of the vexing question, especially in terms of how it relates to guru.

We ask ourselves questions more or less constantly. However, in order to secure actual and lasting benefit, we should best concentrate on the nature of these inquiries.  We should not ask questions suffused by how we think or feel at any given moment. We can turn our whole life around--in a different, better, and transcendental direction—only by asking essential questions.  This subtle action can take place, however, when we are solution-oriented, which often requires bold, daring, and firm external activity.

We must ask questions that help us to escape the endlessly mutable nature of the maya, not questions rooted in bellyaching or woe-is–me. Those kinds of questions do not yield useful answers; instead, they lead to activities against our self-interest.  We then walk right into a kind of universal boomerang (called vikarma), as the universal administration accordingly reciprocates with the deep nature of our doubt:

“We suffer due to our own evil activities. Thus God, being Supreme, punishes us. When we are under the protection of God, nothing is evil; everything is good. God does not desire to create evil, but man’s evil activities provoke God to create an evil situation.”  Dialectical Spiritualism, Critique of John Stuart Mill

Contradiction Means Rascal

“Furthermore, there are many persons who cannot understand spiritual existence at all. Being embarrassed by so many theories and by contradictions of various types . . . they become disgusted or angry and foolishly conclude that there is no supreme cause and that everything is ultimately void. Such people are in a diseased condition of life.” Bhagavad-gita, 4.10, purport

“By realized knowledge, one becomes perfect. By transcendental knowledge, one can remain steady in his convictions, but by mere academic knowledge, one can be easily deluded and confused by apparent contradictions.” Bhagavad-gita, 6.8, purport

“ . . . there are so many apparently contradictory statements in the scriptures. Factually there is nothing contradictory . . .” Srimad Bhagavatam, 3.2.16, purport

There are various yoga systems.  There is karma-yoga, and it is of more than one variety, based on the motive.  There is sankhya-yoga and jnana-yoga.  There is kundalini-yoga, raja-yoga, and ashtanga-yoga, which are more or less interrelated.  Then there is buddhi-yoga.  Any bona fide yoga puts some emphasis on removing contradictions, understanding them to be the root of all down-line corruptions that ensue in the name of that yoga. 

Nevertheless, buddhi-yoga particularly emphasizes this, as it is meant to lead to pure bhakti-yoga in the suddha-sattva (pure goodness) stage of life, which is rarely attained by a human being. There can be no mundane contradictions of any sort at this level. Spontaneous devotional service (raga-bhakti) must be free from all mundane contradiction, otherwise it is nothing more than some warped manifestation of sahajiyism.  An example of this is the so-called sahaj-yoga, now popular amongst sense enjoyers. 

Although faith connected to Krishna consciousness is soft and pliable at the first stage of the process, even there a firm conviction that the process of buddhi-yoga (or bhakti-yoga) can deliver all the benefits of all the other yoga systems is present.  As such, attainment of komala-sraddha is a great benediction, and the war against contradiction ensues once this stage has been secured.  Everyone has to start somewhere, and the process of the highest yoga—a yoga particularly suited for this age of fighting and hypocrisy—begins at this stage of faith.

In the current Iron Age ruled by Mars (who also rules the metal iron), we have no recourse but to fight our way through so much maya, i.e., through so much contradictory advice offered by individuals themselves loaded with contradictions.  In buddhi-yoga, we remove these contradictions and build our spiritual foundation in the process.  Only in this way can we come to more and more refined truth.  Asking essential questions in order to attain right answers is intrinsic to this process.  That is what this five-part series is intended to help you achieve, to put the pieces of the puzzle together in order to become a brahmin.  It is the brahmin who can solve the perplexities of life, not the bewildered man who settles for a life loaded with contradictions at every level, both within and without.  That bewildered man also regularly laments, and this we must transcend.

Nevertheless, your questions must also correspond to your adhikara or qualification, e.g., you cannot ask questions about calculus if you have not yet mastered multiplication and division.  If you ask questions in which you are not entitled to receive the answers, the results will be evil for you.  If you settle, within yourself, for patty-cake, softball questions that are below your level of spiritual power, different negative results will ensue.  The process is to make submissive yet incisive inquiries according to your qualification and eligibility, and, in this way, to increase your adhikara.

Still, when there is an extreme or emergency situation, sometimes you cannot remain too lackadaisical; the Paramesvara within your heart of hearts forces you, according to the existential situation, to ask difficult questions and assimilate the right answers to those questions.  We are in just such a period now, and this five-part series may entail some heavy lifting.  If you think it above your pay-grade, hit the exit button.

Power Behind the Thrown

“And another shakti is praksepatmika-sakti. Even one desires to see Krishna, she throws away. She tests whether actually he wants Krishna or, keeping Krishna in the front, he wants some material pleasure. Therefore, she throws away. In this way maya-shakti is acting.” Lecture on Bhagavad-gita, 13.3 on 9-26-73 in Bombay

“I also understand that immediate actions are going to take place even prior to my permission, and that, also, ‘without divulging to the devotees(!)’
I do not follow exactly what is the motive of the so-called GBC meeting, therefore . . . Under these circumstances, I AUTHORIZE YOU TO DISREGARD FOR THE TIME BEING ANY DECISION FROM THE GBC MEN UNTIL MY FURTHER INSTRUCTION.” Letter to All ISKCON Temple Presidents, April 8, 1972

Lech Walesa was the leader of Solidarity, initially a shipbuilders union, which pulled Poland out of the Soviet sphere. He was awarded a Nobel Peace Prize for his successful efforts, as his movement mostly played out in a non-violent way.  The Polish breakaway had major repercussions throughout the East Bloc and Soviet Union. As he arrived in Oslo to receive that reward, the then Soviet Premier, Mikhail Gorbachev—who also was eventually awarded a Nobel peace prize—met and spoke with the former Solidarity leader.  Mr. Gorbachev spoke to him about the glasnost and perestroika movements being socially and politically accepted in the Soviet Union at that time, claiming that they were reforming the system.  Mr. Walesa replied with this rhetorical question:

“Can Communism even be reformed?” [1]

The Universal Regulatrix has two potencies with which to execute her functions: The praksepatmika-shakti, the power to throw the living entity into the bhava-sindhu, and the avaranatmika-sakti, the power to cover the knowledge of the conditioned spirit soul. The praksepatmika-sakti throws the rebellious jiva into the material ocean and keeps him there.  Asking questions about your supposed need to get reassurance, approval, and engagement from powerful people who have been thrown into, and now rule, the institutional delusion, will not produce good answers. 

Your may think it is your duty to come up with ways to improve and reform “ISKCON.”  However, this mindset, especially at this time, will not be conducive to right questions; if you continue to think like this, you will only receive wrong answers.  There is no question of reforming the fabricated, so-called “ISKCON” movement, just as there is no question in reforming that corporation’s controlling and energetic node, the post-modern GBC oligarchy.  These entities have passed far beyond reformation; it is no longer applicable to them.  Your questions should instead always center upon how to rejuvenate Prabhupada’s Krishna consciousness movement in an effective and revolutionary manner.

For example, if the DOM was implemented (and it would then be for the first time), that step would have the potential to revolutionize the Governing Body.  In and of itself, however, it would not guarantee this result.  In one sense, such a rejuvenation could not even be called a revolutionary step, because, in the strict sense of the term, for something to be revolutionary (to revolve back), it must have been functioning in the past. 

The DOM was never implemented at any time.  There is no reason to split hairs here, however.  So, whether you wish to call its implementation following the guru’s orders, returning to its constitutional charter, or a revolutionary innovation, each of these all ultimately denote the same concept, the same step, and, if consummated, the same action.

In order to get a better perspective on this, let us consider two hypothetical actions in two hypothetical situations.  Each of these would be an example of a reform.  Since we do not want to confuse either of these examples with the current situation, we are going to apply a related, but nevertheless different, label.  For example, let’s say that Prabhupada’s publishing wing kept the original name of ISKCON BOOKS, as per the first printings of his manuscripts by the devotees (rather than by mundane publishing houses, such as Macmillan and Dai Nippon).  Now, in this hypothetical example, let’s say that ISKCON BOOKS initially set up its operation at the Miami temple, i.e., in a rented building in that general vicinity.  In both of these, we are going to hypothetically consider that ISKCON has remained bona fide from the Seventies to the present day.

Continuing with this example, let’s say that ISKCON BOOKS was distributing literature to the temples via UPS.  Then, one of the managers of this enterprise proposed that the publishing house be relocated to a building near the St. Louis yatra specifically suited for its purposes.  He then found four devotees who were trained and skilled in driving big rigs. The idea was that the operation should now be moved to the Midwest, and devotees would make all the deliveries with eighteen-wheelers. This proposal was put before the (hypothetically bona fide) GBC, requesting its authorization (because ISKCON facilities, vehicles, and manpower from many temples were to be used).  If the GBC approved this proposal, whether modifying it a bit or not, that would be an example of reform.

Similar, in a second hypothetical example, the GBC followed Prabhupada’s instructions both during and after his physical manifestation. Then one of its newly-elected members (elected by the ISKCON temple presidents) suggested that all ISKCON devotees should be invited to watch and listen to the GBC deliberations during any of their pre-arranged or special called sessions.  With the post-modern technology now available, with amenities such as encryption and passwords, this was considered doable.  The GBCs, sannyasis, and temple presidents were then directed to submit a list of all ISKCON devotees either working in their spheres of jurisdiction, along with whatever contact information was available for them.

A devotee expert in web technology (a geek with tilaka, so to speak) was assigned the duty of contacting all of these people, getting them each a password, and using encrypted messages so that no outsiders could break into the circle.  The logistics would be difficult to be sure, but anyone qualified and determined could pull it off.  Thus, thousands of bhaktas and bhaktins electronically attended all future GBC meetings, and there was no question of “without divulging to the devotees.”  This would be another example of a reform.

Still, we are far from the time when these hypothetical examples are even viable. Any such changes apparently filled with intelligence, utility, logic, and honesty—if plugged into the current deviation—would only serve to further empower the ignorance underlying it.  They would only be changes made for cosmetic purposes, and that would serve to bewilder those who continue to not ask the right questions.

The Power of Nothing
(Snapping Those Presidents, By-Crackee)

“’GBC’ refers to the Governing Body Commission, which is ISKCON’s highest ecclesiastical authority.  The GBC is a distinct body, independent of this Corporation, and operates under its own rules, regulations, and principles.”  New By-Laws of ISKCON, Article Two, Section Three

“Single acts of tyranny may be ascribed to the accidental opinion of a day.  But a series of oppressions, begun at a distinguished period, and pursued unalterably through every change of ministers, too plainly proves a deliberate, systematic plan of reducing us to slavery.” Thomas Jefferson

“Do not think in this way of big corporation, big credits, centralization—these are all nonsense proposals.” Letter to Karandhar, 12-22-72

Did Srila Prabhupada ever call the GBC the highest ecclesiastical authority of ISKCON?  Or is this body calling itself that for its own purposes?  Is one of those purposes to fleece the rank-and-file devotees by stealing their service under the pretext of an advanced Leviathan?  These are examples of right questions.  If you ask them with knowledge, with sincerity and seriousness, you should come to some right answers.

When any temple president signs off on these new by-laws, he will be doing so in direct violation of his fiduciary responsibility to Srila Prabhupada and to all of his diksa and siksa disciples.  The temple president is supposed to be the authority at any given temple, not the Commission; he cannot delegate or sign over this authority to any corporation.  If he does so, whether in bewilderment or due to intimidation, he is engaged in involuntary servitude to the GBC simulacrum. Asat sabha.  The current GBC is not authorized, and, therefore, is not linked to the guru-parampara.  It only continues to have power, the power of that which is not, due to the foolish devotees who believe in and submit to it.

These new by-laws are quite treacherous.  They contain nescience such as the false assertion that Prabhupada called the GBC the ultimate ecclesiastical authority in his Will. [2]  That is a blatant lie.  They strongly imply, if not outright assert, that no initiated disciple of Prabhupada can be considered a spiritual leader unless he or she is acting within the milieu of the current deviated institution. [3]  Although fiduciary power to buy and sell property is delegated to the Trustees of each center, the new by-laws claim that all ISKCON assets are held in trust by the GBC. [4]  We are going to cover more of the contents of these new by-laws in the next installment.

They are the by-product (pun intended) of a natural regression initiated during the second transformation of the movement in the mid-Eighties.  At that time, the current leader of the GBC, an erudite scholar with academic knowledge, [5] introduced an initiative to topple the scheme of the Zonal Acharyas.  This GBC man is now on top of the first echelon; he did succeed at that time, although the measure of his victory was both tempered and compromised. The transformation was supposed to end the fratricidal war in the Society, but it did no such thing.  Instead, that war has been exacerbated as a result of but another unauthorized paradigm. 

It is now the big corporate  paradigm, buffered with committees, subcommittees, zones, assistant commissioners, ad nauseum, a broken arrow independent of the plan of His Divine Grace Srila Prabhupada.  It makes up its own rules and regulations for its own benefits, i.e., for the benefits of its own membership.  It is unaccountable.  Its constitutional charter states that it is supposed to consist of members voted in by temple presidents, who are themselves supposed to be voted into office.  It is an oligarchy meant to eventually enslave all who fall under its sway, a subtle form of tyranny.  How many temple presidents have already signed on to these new by-laws is not known, because those facts are not made public. 

However, despite its leader labeling the initiative to establish to DOM as “Zakheism,” and despite his denying that there is any conspiracy behind the current concoction, and despite his running through the grease those who criticize covert moves toward centralization as “alarmists,” devotees are starting to catch on.  They are no longer content to simply ask superficial questions.  This five-part series is meant for them, so that they can put the pieces of the puzzle together in the right way. University degrees are not necessarily helpful in this connection.

To Be Continued

ENDNOTES