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A Gap in Time By Kailäsa Candra däsa |
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Part Three of Benefic and Malefic Spheres and Patterns of Influence
“You will understand from the informations (sic) that this Krishna consciousness movement is a major revolutionary renaissance
specifically delineating (a) social and religious conception of life based on authorized Vedic culture.”
“ . . . but in the Western part of the world, it is a folly to be wise, and ignorance is bliss. This whole material civilization is gross ignorance, and
therefore you cannot expect very intelligent persons in this part of the world.”
The West is the best; Perceptive men always see through fixed power; conversely, ordinary men always change their minds. The Western mentality is one of constant change, creating everything new, although, from the spiritual perspective, despite some nifty inventions here and there, there is nothing new under the sun. Western man generally has a condescending attitude toward the East, but the real question is whether or not there is an East anymore to even look down upon, viz., Western culture has so strongly pervaded and influenced every nation-state on the face of the earth. Communism, even in its most fanatical form, is also Western; it cannot reasonably be acclaimed as representative of any established Eastern culture. Real power is ultimately personal power, and that is found in spiritually advanced men and women who follow Vedic philosophy, principles, and culture, living their lives according to its tenets. The cream of those tenets, principles, and lifestyles is exemplified in Vaiñëavism, but there is precious little of that to be found anywhere now, especially in the West. All emphases added for your edification and realization. The series thus helps you, in particular, to formulate an understanding of the current spiritual and devotional scene—much of which only appears to be Eastern or Kåñëa conscious, while, in fact, it is anything but. How today’s convoluted quasi-spiritual matrix plays out in the future, especially in terms of potential power projections, must be set aside for later. Before flashing to future years, we first need to concentrate upon and understand the present. That is the focus of what the next articles are all about. The Advantage of Knowledge
“. . . as far as Kåñëa consciousness is concerned, everyone is capable of becoming a spiritual master, because knowledge in Kåñëa consciousness is on the
platform of the spirit soul.”
“The importance of knowledge lies in its use, in our active mastery of it . . . That knowledge which adds greatness of character is knowledge so handled as
to transform every phase of our immediate experience.”
“What good are many, many devotees if none of them are knowledgeable?” There has been religious bigotry and the propagation of false knowledge throughout Western history; indeed, this is one of the strong symptoms of the West, as well as the perverted manifestation of what was once the Äryan East. The advantage of real knowledge in Kåñëa consciousness is that the science of spiritual advancement can thus be understood in the right way. How can anyone practice it if he or she does not first know it? We are not concerned with persons chained by a dogmatic insistence of the supremacy relative to their own cult. Such bias, and its accompanying sentimentalism and fanaticism, kills real knowledge and genuine philosophy. The limited formulas pushed by the institution of organized religion preclude making advancement in the science of God. Real knowledge, especially that which is directly connected to Kåñëa consciousness, is the most benefic force on earth. Anything that serves to cover it should not only be avoided, but it is also our duty to expose it to the best of our ability. Which brings us to the fabricated, so-called “ISKCON,” a pretension of Kåñëa consciousness; this cult both represents and actuates the covering principle of the Universal Regulatrix. Its power node, as we have pointed out many times, is the vitiated G.B.C. Individual commissioners engage in constant reform chatter in order to disguise the fact that the Commission itself has created the difficulties endemic to the current scene. As such, unless it is exposed, checked, and overturned, today’s so-called G.B.C. both allows and encourages all the problems in “ISKCON” (and its spin-offs) to fester and grow. Yet, few if any of its members gets pinned with the blame. Why? That requires some knowledge. It may not be the highest knowledge, but devotees who are not knowledgeable of malefic principles and their manifestations on the gross plane remain mired in a stupefied mentality that is incapable of helping anyone in spiritual life, in the advancement of Kåñëa conscious philosophy. It is not easy to pin the problems on any individual G.B.C., because there is no personal face to either “ISKCON” or the vitiated G.B.C. Persons, not corporations and institutions, are hated. As such, some “ISKCON” leaders even go so far as to make themselves out as victims of their own system. In this way, they get sympathy and further accommodation from their followers, i.e., they get to have their cake and eat it too. The vitiated G.B.C. is the impersonal micro-institution controlling the impersonal macro-institution, “ISKCON,” manipulating both its corporate function as well as its international superstructure. Every G.B.C. commissioner is responsible for whatever maleficence is imposed by the power node in order to then permeate throughout the worldwide cult, i.e., the resolutions of the vitiated G.B.C. wreak havoc everywhere. Conversely, every genuinely initiated disciple of His Divine Grace Çréla Prabhupäda is capable of becoming a spiritual master, both as a çikñä-guru as well as a dékñä-guru. However, the “ISKCON” cult imposes its own unauthorized scheme on guru, and this pattern checks that opportunity. “ISKCON” thus forces those deluded by it to accept ignorant arrangements, processes, and bogus gurus as all being the only way to spread Kåñëa consciousness in the line founded by Çréla Prabhupäda. As a consequence, there have been three backlashes over time since 1978, and these will be described in more detail in Part Five. You should become knowledgeable about them. Rooted in the ignorance of one of these backlashes is the misconception that a spiritual master must be an uttama-adhikäré. As such, the Rittvik cults (plural) also serve to check the spread of Kåñëa conscious knowledge by subtly cooperating with “ISKCON” in order to create a second front of covering resistance working against the emergence of second-level Vaiñëava gurus.
“The second-class devotee accepts disciples from the section of third-class devotees or non-devotees. Sometimes the first-class devotee also comes down to
the category of the second-class devotee for preaching work.” Accepting disciples means initiating them with the bhakti-latä-béja. The disingenuous rittviks claim that the self-evident purport must only be referring to çikñä-gurus so as to stifle the development of guru-disciple relationships, while the G.B.C. falsely imposes a “No Objection Certificate” on anyone before they are considered approved spiritual masters of the institution. Previous to the certificate, the Commission imposed a no-three-blackballs veto oppression. Previous to that, the Commission imposed a majority vote of its members in order to determine who could become dékñä-guru for the cult. Previous to that, it falsely declared that His Divine Grace had appointed eleven of its own members to be initiating spiritual masters, to be worshipped by everyone (including their own godbrothers and godsisters) as mahäbhägavats, popes of eleven zones. In other words, both “ISKCON” and Rittvik continue to work hand-in-glove in the service of the Universal Regulatrix in order to restrict the emergence of dékñä disciples of Çréla Prabhupäda taking up the work of initiating spiritual master.
“One who is now the disciple is the next spiritual master. And one cannot be a bona fide and authorized spiritual master unless one has been strictly
obedient to his spiritual master.” Any disciple who attains requisite knowledge in the science of God, and who, just as importantly, receives direct sanction from His Divine Grace to initiate, is authorized to become an initiating spiritual master, a dékñä-guru. This is knowledge. The advantage of understanding it rightly can be demonstrated throughout the world quite quickly, but Western culture, in conjunction with four deviant pseudo-devotional lines, suppresses the development. As a result, the movement is now imperiled, because the guru-paramparä, in terms of the branch founded by Çréla Prabhupäda, is on the verge of being lost. The knowledge contained in his voluminous books will remain, but that knowledge is also being adulterated willy-nilly at this time. Time changes things, and the Western way of thinking is all about constant fluctuation between something new and something newer. Coming to knowledge about this may be a bit of a shock. Nevertheless, the devotees of the Lord must recognize that it is advantageous to keep the transcendental philosophy intact, as it is. A Gap in Time
“The time gap mentioned by you is inevitable, because the disciplic succession sometimes becomes disconnected, as we find from the Bhagavad-gétä. This is the influence of material energy, and to link it up again, it
takes some time. That some time may appear to our calculation a big gap, but in relation with the eternal time, it is not even as instant.” “In due course of time, a particular type of knowledge may be lost or may be covered for the time being; that is the nature of this material world. A similar statement was made by Lord Kåñëa in Bhagavad-gétä. Sa käleneha mahatä yogo nañöaù: ‘In course of time the yoga system as stated in Bhagavad-gétä was lost.’ It was coming in paramparä, in disciplic succession, but due to the passage of time it was lost. The time factor is so pressing that in the course of time everything within this material world is spoiled or lost.” -Çrémad-Bhägavatam , 3.24.37, purport
“Have you ever noticed that nothing stays the same?” There are major misconceptions regarding the perpetuation of the guru-paramparä. In order for devotees of the Lord, at this particular juncture (especially in the West), to see light at the end of the tunnel, these misconceptions need to be overcome. The first one should be obvious, viz., the guru-paramparä, the spiritual knowledge in disciplic succession, can be either covered or lost completely. It is, more or less, covered now; it was lost completely at the time of the Battle of Kurukñetra many thousands of years ago. It has almost been lost or destroyed a number of times since the disappearance of the Supreme Personality of Godhead, Lord Caitanya. There was at least one major gap in it (since then) between fully realized mahäbhägavata Äcäryas. That, of course, was the many years that passed between Çréla Narottama däs Öhäkur and Çréla Viçvanätha Cakravarté Öhäkur. Nevertheless, the line was also in bad shape previous to the manifestation of Çréla Bhaktivinode Öhäkur, which was not so very long ago. We must all admit the fact of the possibility—getting stronger by the year—that the branch of the guru-paramparä established by Çréla Prabhupäda, now quite covered over, can become completely lost. The odds of this highly malefic event going down have increased substantially due to the massive book changes. The next misconception is the sentimental (and it can become fanatical) idea that a departing Äcärya will always make an infallible arrangement for the continuance of his line before he leaves. It is simply not so. If it was so, then any genuine sampradäya line could never be broken. His Divine Grace made adequate arrangements for the perpetuation of his branch, but whether or not those succeed is entirely dependent upon his devoted disciples. They need not have been directly initiated by him, although that is preferable. It is now common knowledge that His Divine Grace did not recognize a successor Äcärya. It is also rather well known that he only appointed rittviks in July of 1977, although there are misconceptions connected to those appointments, as well. We shall not delve into that here, however. None of those rittviks was supposed to be worshipped as uttama-adhikäré, and, for those who wrongly opine that their appointments (as rittviks) meant that they automatically became bona fide dékñä-gurus after he departed, there is no definitive statement by His Divine Grace anywhere which confirms such an idea. As far as “regular guru” is concerned, he did not appoint, recognize, or approve any specific devotee as being a regular guru, either. He certainly could have done so, but he did not. Another misconception connected to the perpetuation of the guru-paramparä is that, in the event that no one is guru after the Äcärya departs, then the departed Äcärya remains dékñä-guru. The apparent sentiment behind this heresy is that the line must continue, somehow or other, and initiations into it must be an ongoing affair. As far as the technical disciplic succession on the highest level is concerned, it is comprised only of mahäbhägavatas. There can be gaps between them, and sometimes those gaps can be of significant length; we have already pointed that out. There is still a way to make tangible spiritual advancement, and that is through the Book Bhägavat. It is a genuine connection with the previous Äcärya, a connection to him as çikñä-guru (not dékñä-guru). It is entirely bona fide. Although the çikñä-guru is generally physically manifest (as the dékñä-guru must be in order to receive initiation from him), a special exception is made relative to the most recent Äcärya in disciplic succession after he has left external manifestation. This is especially relevant at this time, because His Divine Grace has bestowed upon us so many writings, letters, and recordings, and even some videos, all loaded with transcendental knowledge that beckons one to approach wisdom. It is not impossible that a disciple of Çréla Prabhupäda, following him strictly and accepting him as çikñä-guru (despite not being initiated by him while he was present on this plane) can become fully self-realized and empowered to initiate as either a madhyama-adhikäré or even an uttama-adhikäré:
“It is not necessary always to be officially initiated . . . “ It is unlikely for such a devotee to reach the highest stage and thus become the next completely pure link in the line, but it is not as unlikely that he can attain the intermediate stage. However, if such an aspirant thinks, due to delusion (pramäda) and bad association (asat saìga), that he has Çréla Prabhupäda as his dékñä-guru, then such a possibility is obliterated by that offense. The Rittvik deviation—and particularly the virulent Left Coast rittviks—think they have checkmate when they insincerely ask as to how should the line continue after Prabhupäda departed. Although themselves perpetrating a colossal change, they say they know the only way, and that it must be their brand of “no change.” There is really nothing new in their impudence, because they picked it up from “ISKCON” leaders many years earlier. The same argument was pushed by the zonals, but in a different way—and, obviously, with a very different proposed solution. Their solution turned out false, and the Rittvik solution is just as false. Neither of these patterns of thought can help us to understand the true message of the guru-paramparä, and both serve to cover it at this time (but in conflicting ways). Eventually, these two spheres of influence, inimically interacting with Neo-Mutt and the Solar Smorgasbord, could destroy the knowledge. This need not transpire, however, if we are sincere and serious to keep this branch of the sampradäya viable, particularly in the Western countries of the world. We have to first recognize that we are experiencing one of those inauspicious time gaps, and the knowledge is being attacked by deviations. We have to show resistance to those deviations, promulgated by apa-sampradäyas, distorted lines that are not as powerful as they seem. Secondly, we have to free ourselves from the misconceptions connected to what the guru-paramparä actually is. This requires some honest perspective. For example, the people of Bhärata-varña during the time of the Mahäbharata, were far more advanced--in terms of learning, personal qualities, and personal power--than we are at this time in the post-modern milieu. Yet, the Supreme Lord Himself declared, at that time, that the disciplic succession was broken, that the knowledge was lost, and that He was personally re-establishing the line via His devoted disciple, Arjuna. If the line can be broken during such advanced Vedic times--when people lived far more spiritual and ethical lives than they do now--then how much more susceptible we are to the line breaking in the years subsequent to the disappearance of Çréla Prabhupäda? We are all subject to fall down at any time, to become demons again (rather easily), and there have been plenty of examples of this in the last thirty-five years. It is not that a certain disciple of Prabhupäda—or a certain set of disciples--was or is immune to this incontrovertible law. In his letters, His Divine Grace confirmed it, and those statements should not be considered merely warnings:
“But individual independence and mäyä are so strong that they can stop progress at any moment.”
“ . . . it is my duty to give you all protection; but if you allow Maya to act upon you without any resistance, then it is your own choice.”
“Of course, Maya is very strong, there is a chance of our falling down at any moment.”
“Maya is very strong, and we are liable to fall down at any moment.”
“(F)orgetfulness is our falldown. It can take place at any moment . . . “
“ . . . but if he acts again independently, then he is again in the clutches of mäyä. That marginal state is always there . . .” As such, when that marginal state is actuated in the wrong way by a devotee or a set of devotees, then such individual or group misuse of independence jeopardizes the guru-paramparä. If it gets jeopardized enough, it eventually can go into remission, and then can be lost, either temporarily or permanently. Of course, Kåñëa consciousness can never be lost permanently, but Çréla Prabhupäda’s specific branch of the disciplic succession can be destroyed. Although His Divine Grace engaged in some unprecedented acts, such as performing marriages (as a sannyäsé) and flying in airplanes, these are all simply nothing more than adaptations. They have no bearing on the transmission of perfect knowledge. No such incidental and circumstantial adjustments had or have any effect whatsoever on the potential for any of his genuine disciples to become spiritual masters, particularly at the intermediate stage of sädhana-bhakti. His spiritual master, Çréla Bhaktisiddhänta Sarasväté, despite how strict he was known to be, also sent a handful of his disciples to Western countries in the Thirties, and that was an unprecedented action on his part at that time.
“It is important that we preach the message of Krishna Consciousness exactly as we have heard it from our Spiritual Master. The
same philosophy and spirit must be there exactly.” This is the essence of maintaining the guru-paramparä. The misconception that any institution, with all of its official charisma, is automatically keeping the guru-paramparä viable must be forsaken. When quasi-devotees and pseudo-devotees fanatically refuse to believe that Prabhupäda’s line can be destroyed, and refuse to believe that there is a time gap afflicting it now, they take shelter of the gross manifestation of their religious organization. Organized religion is different from the mysticism contained in the pure and perfect knowledge handed down to us by the Äcäryas in the Brahma-Madhva-Gauòéya Vaiñëava sampradäya. Institutional guru means bogus guru, and institutional gurus are not engaged in perpetuating the real line. Instead, they are actively engaged in covering it, and we must recognize that for what it is.
“You have to understand our philosophy perfectly . . .” The philosophy of Kåñëa consciousness is both eternal and absolute philosophy. It must be understood and applied rightly in order to represent the sampradäya in a way that pleases the Lord and His pure representatives. Its ever-increasing knowledge nurtures a continuance of spiritual purity and accompanying änanda. Admitting the existence of the current gap in time—in terms of a manifest mahäbhägavat perfectly representing Çréla A. C. Bhaktivedänta Swämé Prabhupäda, the previous Äcärya—must be integrated into our preaching at this time. A White Elephant Problem
“My guru mahäräja never compromised in his preaching, nor will I nor should any of my students.”
“ . . . the Bäghbazar party and Mäyäpur party have unlawfully usurped the missionary institution of Çréla Prabhupäda, and whenever they will talk of a
compromise, it means another complication.”
“Be ye hot or be ye cold, but if ye be lukewarm, I shall spew thee from mine mouth.” We have heard that, at the uppermost level of martial arts, when two masters meet to engage, the outcome is decided even before the first maneuver is made or first blow is thrown. Why would that be? It’s because the pre-destined loser has already conceded something on the astral plane, and the negative repercussion of that concession has doomed his chances even before the battle commences. Similarly, if you actually desire to overcome the pernicious influence of the fabricated, so-called “ISKCON” and escape the weight of its impositions and suppressions, you cannot continue to ignore the elephant in the room. Any discussion of reform or rectification that ignores the elephant is tantamount to handing the victory to “ISKCON” from the gate. The very first question that needs to be asked centers on a point of principle and philosophy that His Divine Grace stressed over and over, wrote about in his books in literally hundreds of places, spoke about continuously from the vyäsäsana and in room conversations, and never avoided reminding his disciples about while on morning walks. What is that point? It is that a bona fide disciple only becomes so by accepting a bona fide guru. Another way of saying the exact same thing is that initiation into Kåñëa consciousness can only take place when there is a bona fide disciple receiving it from a bona fide guru. This is basic. It is a fundamental pillar of the Kåñëa consciousness movement. Yet, the obvious question connected to it is being ignored--the elephant in the room which almost everyone refuses to recognize: How can bogus gurus conduct bona fide initiations? The “ISKCON” rogues have not attained their ill-gotten gains by accident. They are expert manipulators at many levels, despite the fact that almost all of them are not at all even average managers. These men know it well that initiation ceremonies are the pivot upon which their whole scheme totters. The unbroken chain of disciplic succession only remains so if there are bona fide gurus conducting it at present; otherwise, it becomes covered over. Otherwise, Çréla Prabhupäda’s branch of the line can eventually merge into oblivion; we have discussed this in a previous section. Let us go back to when ISKCON was converted into “ISKCON.” That was, in some ways, an insidious and gradual process, but there still was an abrupt change which catalyzed the transformation in the last of week of March, 1978. What came out of that cataclysmic G.B.C. meeting? Answer: A Pandora’s Box of Nescience. It was constituted of eleven pretender mahäbhägavats, eleven concocted zones of rule (making them also “zonal äcäryas,” or, as Swämé B. R. Çrédhär termed it, “äcäryas of the zone”). There was the inauspicious meeting of G.B.C. representatives with Swämé B. R. Çrédhär, and the good uncle of Navadvépa gave some really bad advice to them at that meeting. We then had The Scholar rationalize why they must all accept uttama-adhikäré worship. We then had the unauthorized creation of the so-called Äcärya Board, which effectively walled off the eleven from the others, which they were able to dominate even without it. All this and much more will soon be discussed in further detail in Part Five under the section entitled The “ISKCON” Oligarchy, which can be consulted to advantage later. Next comes the obvious question, but first let us employ phalena-paricéyate (“judge by the results”). What were the intermediate results of these eleven so-called mahäbhägavats? Devastating would be the short answer. The whole scheme was entirely unauthorized (“Regular guru, that’s all”). Also, let us not forget that His Divine Grace never officially named or recognized any gurus, regular or otherwise. By the mid-Eighties, less than a decade after the zonal imposition went down, the whole scheme was being exposed in a big way and “ISKCON” was tearing apart. Does that indicate that it was initially bona fide? Such a rhetorical question invokes the obvious answer. So, if you have answered that question in the right way, then, logically, the next question must be: How can bogus gurus conduct bona fide initiations? Answer: They can’t! They never did. All of those initiations were bogus, because all of those eleven men were not bona fide gurus; they were not bona fide gurus even at the primary level of madhyama-adhikäré, wherein the power to initiate is (sometimes) granted by the Äcärya in the true sense of the term. The 1978 scheme—which degraded the movement, as everyone now admits—hinged on these eleven pretender mahäbhägavats conducting bona fide initiation ceremonies, which they did not do! Does that mean that all the newcomers were never initiated during those halcyon early years? The answer is both in the affirmative and the negative. Why? Because they were initiated with something, but that was not the bhakti-latä-béja, which is the purpose of Vaiñëava initiation. They were, in most cases, initiated with the “ISKCON” béja, and they were initiated with the particular béja of their individual bogus dékñä-guru, because he had developed it. Each of those eleven men were different in their own ways. Each of them was empowered differently, but all such powers were vibhüti, not çaktyäveça. They never were endowed with the power to genuinely initiate anyone into the disciplic line. They were, however, due to the successful scheme hatched in 1978—a success that proved very ephemeral, of course—able to pass a particular kind of seed that, in due course, grew into a weed choking off whatever had developed in the disciple before he or she had the misfortune of accepting the fire sacrifice. Through a semblance of partial mystic power, combined with the sway of an international institution and authorized by the power node of that institution (the vitiated G.B.C.), these eleven men initiated hundreds and perhaps thousands of new disciples. That created a transformed movement that impressed its brand of pseudo-devotional service on those souls. None of these newcomers, however, received the real thing. Most of them (certainly not all of them) came with enough sincerity to be initially attracted to the message and philosophy of His Divine Grace, as well as to his powerful preaching style. Nevertheless, you need more than that in order to make progress to the advanced stages of buddhi-yoga, and that’s why a bona fide initiation from a bona fide spiritual master is key. The best way to open the door is not to smash it or break it down but to open it with the key. The key is genuine initiation, wherein the bhakti-latä-béja enters into the level of consciousness and grows, converting contaminated consciousness into its original state, purified Kåñëa consciousness. An organized religion does not always afford such a development, but a bona fide guru does. If he accepts the disciple as being serious and sincere enough to receive initiation from him, the plan is injected. However, the G.B.C. managed to pervert the whole process due to gross offense. Thus, it implemented a scheme which—not only at that time, but now—remains repugnant to His Divine Grace, effectively dishonoring him to much of the world at large. The movement was choked up, the godbrothers of the eleven pretenders were converted or kicked out or both, and the worship of the installed Deities was heavily compromised (to say the least):
“Yes, progress of devotional service becomes choked up when there is gross offense to the spiritual master.” The elephant in the room will remain there, and he is not going away. This cannot be swept under the rug indefinitely. The massive defiance of the G.B.C. in 1978, embodied by its eleven-man sub-set and their capricious pretense from elevated seats while being worshiped with praëäm mantras, was all rejected in a short space of time. Still, the initiations they conducted and the misconceptions attached to those initiations have not been rejected. They should be, and, in due course, they will be. They must be, because none of these new people got the real thing. Instead, they picked up the same defiant spirit from their institutional gurus that was the wellspring of the whole takeover from its inception:
“But if one deliberately defies such instructions, then his advancement is hampered from the very beginning. This defying means
to disconnect the relationship with the Spiritual Master.” There has been one compromise after another after another, and, in all of these, the real issue has been passed over. The real question has been ignored. The better people got busted down, and the wrong people were elevated to an equivalence which, in reality, they neither merited nor ever possessed. As a result, there has been one complication after another, and a great deal of excruciating suffering has resulted from all of these complications, both individually and collectively. Yet, the elephant in the room remains unacknowledged, because the question he represents appears so stupendous as to cower everyone into willful negligence. There are still some genuinely initiated disciples who have recognized the existence of the elephant in the room. They have also asked the question the elephant represents and have found the answer. Kåñëa consciousness is meant to solve all the problems of human life. Taking to the line of disciplic succession and applying its message means to confront everything that works to impede spiritual and devotional progress. The white elephant problem can only be overcome if it is first recognized for just what it is. If those who sentimentally maintain that, somehow or other, in some mysterious way, they were genuinely initiated . . . ***despite the fact of what went down with the eleven pretenders, ***despite the fact that every institutional “ISKCON” guru after the eleven—whether created by vote, non-veto, or certification—was still effectively plugged into the original deviation, and ***despite the fact that all kinds of havoc has emerged as a result of that initial imposition in 1978 . . . then let’s see some solid çästra and/or statements from His Divine Grace that serve to prove such a block-headed and self-serving sentiment. Prove it with some solid evidence! As expected, no one has even attempted to do so, either from above or below. The so-called masters, all institutional gurus despite whatever personal charisma they may have (and some of the “ISKCON” gurus have virtually none) do not confront the elephant in the room and neither so their disciples . . . at least, not directly. The lukewarm strategy of compromise, which ignores the root question, remains in effect to this day. Will it stay that way? Now is not the time for any further reform based on compromise. Now, instead, is the time for confrontation. These root questions are integral to solving a very big problem and escaping the cakra of its otherwise never-ending complications.
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