Former teacher at Boulder's Shambhala accused of sexually as

The impulse to believe the absurd when presented with the unknowable is called religion. Whether this is wise or unwise is the domain of doctrine. Once you understand someone's doctrine, you understand their rationale for believing the absurd. At that point, it may no longer seem absurd. You can get to both sides of this conondrum from here.

Re: Former teacher at Boulder's Shambhala accused of sexuall

Postby admin » Tue Feb 26, 2019 10:59 pm

What I Saw at a Black Mass: An Interview with Massimo Introvigne
by Maria Grazia Cutuli
From "The Devil is Among Us", published by Epoca on September 28, 1993.

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"The climate wasn't an orgiastic one. I didn't hear teeth grinding like you can read in the books. There was a sacred atmosphere though. And no doubt it was sinister". It's May 1989. After a number of months spent seeking out contacts, assuring they would remain anonymous, finally Massimo Introvigne is allowed to attend a black mass, celebrated by one of the two Churches of Satan in Turin.

The Catholic scientist, since 1998 Director of CESNUR -- Center of Studies on New Religions whose members are both laymen and clerics [its President is the Bishop of Foggia, Mons. Casale] including scholars from all over the world -- had previously attended the Satanic rites of Satanists in New York and in San Fernando Valley, near Los Angeles. But there, The Churches of Satan are public organizations and their addresses are even included in the yellow pages. Nothing to do with the discretion and mystery surrounding secretive cults like those in Turin.

EPOCA: Mr. Introvigne, how did you succeed in overcoming the mistrust of the people from Turin?

INTROVIGNE: I've frequented cult circles for years. I found my Satanist contacts among people practising sex magic. Although I'm a Catholic, I enjoy a good reputation. It was they who sought me out. At times, we met in neutral territories; then they allowed me to attend their rites.

EPOCA: Where did the rite take place?

INTROVIGNE: In a private apartment of the old part of town, probably used as a storehouse, with a room nearly ten meters long.

EPOCA: How was the furniture?

INTROVIGNE: Essential. With no black painted walls, like you can see in the US or in other deserted Satanic chapels discovered also in Turin. Just an altar, at the center, with a dark pall, similar to those used for funerals. There was a statuette showing the devil with a erect phallus, at least 30 centimetres long ... A lot of devil shaped red candles, a "hand of glory" and a presumably human skull.

EPOCA: Who attended the mass?

INTROVIGNE: There were about twenty people, all standing. On average, they were quite young, 30 years or more, I guess. There were a few women: not more than seven or eight. They all wore normal clothes, except the celebrant who was black dressed, with a mantle reaching his feet and a hood on his shoulders.

EPOCA: How was the rite held?

INTROVIGNE: It started by invoking Satan, in a shaky Latin, according to the classic liturgy which turns the Catholic liturgy upside down. The faithful replied to the texts by heart. There was a sequel of ritual acts such as: lighting candles, Satanic spells, manipulation of objects, which lasted about twenty minutes. Then a priestess came in.

EPOCA: What do you mean?

INTROVIGNE: In Satanic rites a woman, a virgin is much better, acting as an "altar" is essential. In the US I've seen wooden supports anatomically shaped so as to host the priestess in a laid down position. In Italy it's usually an uncomfortable table. That's why, I guess, the woman came in after the rite had already started.

EPOCA: How old did she appear to be?

INTROVIGNE: I don't think she was a chaste young woman. She was 40, more or less, good-looking, but really embarrassed. Maybe it was her first experience in this field. Again, in America I've seen naked women moving with extreme naturalness. Not in this case. She entered covered with a bathrobe. She took it off and stretched out on the altar.

EPOCA: What happened then?

INTROVIGNE: The "priest" carried out the rite with the deconsecration of the Host(they assured me it wasn't a stolen host). He put it on the woman's body and then he quickly, quite in a furtive manner, dipped it in her vagina.Then he raised the chalice. The elixir, a mixture of sperm and vaginal secretions which serves for giving immortality and creating the "body of glory", had been prepared in advance and was ready.

EPOCA: Did any copulation take place?

INTROVIGNE: Yes it did, soon after. But it was quite short. It lasted a couple of minutes more or less. And it was just between the priest and the woman-altar. It was like if the act was mimed, unlike the ceremonies where I've seen celebrant and "altar" find pleasure while executing the rite, a rite where the faithful as well took part.

EPOCA: What did the followers do meanwhile?

INTROVIGNE: They drank from the chalice. But they remained rigorously dressed.

EPOCA: Did they sing any hymn?

INTROVIGNE: No, they didn't. They mumbled some invocations to the devil, while there was an atmosphere of strong emotional tension. There were neither songs, nor musical instruments, unlike the US where you can often hear a pianola accompaniment.

EPOCA: In what manner did the ceremony end?

INTROVIGNE: The priest blessed the faithful using a liquid which I guess was water. Manuals talk about urine ... and it should be the woman-altar who produces it. But I don't definitely believe that the lady from Turin, who was already really embarrassed, could be willing to be of any help.
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Re: Former teacher at Boulder's Shambhala accused of sexuall

Postby admin » Tue Feb 26, 2019 11:22 pm

Satanism Black Mass
by religion-cults.com

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"Satanism", is the worship and imitation of the biblical Satan or Lucifer. It is the antithesis of Judaism and Christianity. Satan is referred as the brother of Christ, the one who was cast out of heaven, and whom the Satanists worship. Condemned by the Bible and the Church.

The "emblem", is a pentagram, like the one of witchcraft, but inverted, with the face of Satan on it. It is not witchcraft, although in practice the edges of Satanism and Witchcraft are blurred.

The "credo", is summed up in "do what thou wilt shall be the whole of the Law",coined by Crowley in "The Book of the Law".

There are two kinds of Satanism:

1- Those who believe that Satan exists and is a powerful force ... withanimals and children sacrificed to worship him and get his favors, and theBlack Mass as the main rite.

2- Those who believe that Satan does not exist, but it is merely the symbol or personification of fleshy human desires and appetites ... and they try to imitate it, with all kind of sins, pleasures and selfishness,lying, steeling, killing ...

Categories of Satanists:

There are not many Satanists, may be less than 10,000 in the world! ...only curiosity and sensationalism pays them much attention, and the actual satanic activity has been greatly exaggerated.

But there are several categories:

1- Group secretive Satanists: They believe that Satan really exists.

The "Traditional", hate Christianity, celebrate the Black Mass, in the cup they drink blood of a sacrificial animal or human, to mimic the Mass.

"Nontraditional", from Neo-Platonism, Eastern Mysticism, and Islam, or off-shots of the Kabbalah, Theosophy, Rosicrucianism, Freemasonry ... the"blood" they drink is not necessarily a parody of the Catholic Mass, butto partake of the "fire energy" that blood provides.

2- Public Church Satanists:

No secret, hold worship services open to the public, based mostly on the writings of Anton LaVey's "Satanic Bible", and they believe that Satan is a symbolic force: The Church of Satan of LaVey, Temple of Set. The Church of Thelema of Crowley, the Order of the Golden Down, and derivations of the Ordo Templi Orientis (OTO), may also be included in this category.

3- Youth Gang Satanists, that may or may not believe that Satan exists: "Dabblers" who see Satanism as a symbol of rebellion against any authority. For most, interest in Satanism is a passing fad influenced by drugs, sex, and rock-and-roll, but with serious consequences, like in the spectacular case of Charles Mason, or Andrew Newell who stabbed his mate to death, or Peter McKenzie who sexually abused 13 children.

4- Individual Satanists, often disturbed individuals,neurotic or psychotic, like most Satanists!

Morality of Satanism:

"Do what you will" is the general principle. What is "bad" in the Bible becomes "good"; sin!, and Satan will be with you! ... they call it"freedom of choice"; they believe to get powers to perform magic by doing evil acts.

At the low level, they burn crosses, spray Satanic graffiti, dig up graves...

A higher level is by burning churches, doing all kind of sexual aberrations,stealing, drugs ...

Children sexual abuse is a higher level ... and, of course,the ultimate evil is "killing", children or adults, the greatest release of magical energy.

Black Mass:

This is the ultimate rite for a real Satanist to obtain magic powers: A blasphemous Mass, where the altar is a nude woman, and the vagina is the tabernacle. If possible, a real Host stolen from a Catholic Church is placed in the vagina in the midst of reciting distorted psalms with hot music and all kind of obscenities, cursing Jesus and honoring Satan. The fake priest ends up having real sex, with the Host still in the vagina.

If a baby can be slaughtered during the ritual, they will drink his blood and eat his flesh, to mimic the most the Eucharist ...

Ideally, a Black Mass is to be celebrated by a "real heretic Priest",that, even in sin, can celebrate Mass effectively.

The prayers end with the strongest expression of Satanism: "Shemhaforash",the word pronounced by God when he created the World, and, while spitting on a cross or stepping on it, they all cry out "Hail, Satan".

And,of course, it may end up with a sexual orgy with all kind of abominations and abuses, under the influence of drugs.

Groups of Satanists Today:

1-The "Traditional Secretive Satanists":

They are the "real thing", with the Black Mass, and their number is unknown, though it is estimated in "hundreds" in the world.

2- The "Non-Traditional" Satanists:

These believe that Satan exists, honor him, pray to him, but the celebrations are very different in each group.

3- "Aleister Crowley", (1875-1947) never considered himself a Satanist, but his writings, "The Book of the Law" and "The Equinox" became the basis for modern Satanism. In 1920 he founded an "Abbey of Thelema" in Cefalu, Sicily, considered Satanism, to destroy Christianity. It was brought to America by Jack Parsons who blew up himself experimenting with drugs. Crowley did in England what LaVey did in America, he became a drug addict, and his son mysteriously died during a private ritual that only the two attended. Afterward, Crowley became a babbling, incoherent idiot.A Black Mass was performed at his funeral.

4- "Ordo Templi Orientis (OTO)", emphasizes sexual magic. Some derivative satanic groups have come forth from OTO in America: OTO, in Fort Myers, Florida; in Dublin, California; Ordo Templi Astarte (O.T.A.),or Church of Hermetic Science; Bennu Phoenix Temple of the Hermetic Order of the Golden Down ...

5- The Church of Satan:

Founded, by Anton S. LaVey in San Francisco, California, in 1966, on Walpurgisnach or April 30, the most celebrated feast of the Witchcraft.

LaVey, appeared as the Devil in the film "Rosemary's Baby", and was technical director of another film, "The Devil's Rain". His most famous disciple was Sammy Davis Junior, who later regretted experimenting with Satanism. Film star Jaine Mansfield was also a member of the Church of Satan, which has an estimated 5,000 members.

On "The Satanic Bible", the "9 Satanic Statements" claim that "Satan represents indulgence, instead of abstinence". Represents materialism, instead of pipe dreams. Vengeance,instead of turning the other cheek. Satan represents man as just another animal, more often worse, the most vicious animal of all!.

"Here and now is our day of joy", proclaims, "eye for eye, tooth for tooth, aye four-fold, a hundred fold!"... kindness to those who deserve it, but if you want to kill them, do it!, morally or physically, because the main doctrine is "do what you want".

It falls in the category of "public Satanism", with a symbolic Satan...but in the rites, "a nude woman" is the altar... and that's non only symbolic!.

In the prayers, Satan is invoked and honored, and Jesus Christ is cursed ... and that's not jut a symbol !... 19 prayers are recited in "enochian language", a kind of old Arabic not spoken by anyone,and some of them end with this English translation: "Be friendly unto me, for I am the same!- the true worshiper of the highest and ineffable King of Hell".

In "The Satanic Rituals", there are some of the highly offensive and blasphemous words for a Black Mass: "Thou, thou who, in my capacity of Priest, I force, weather thou wilt or no, to descend into this host, to incarnate thyself into this bread Jesus,artisan of hoaxes, bandit of homages, robber of affection- hear!... O lasting foulness of Bethlehem, we would have thee confess thy impudent cheats, thy inexplicable crimes!. We would drive deeper the nails into thy hands, press down the crown of thorns upon thy brow, and bring blood from the dry wounds...

...cursed Nazarene, abstractor of stupid parities, impotent king, fugitive god!... O Infernal Majesty, condemn him to the pit, evermore to suffer in perpetual anguish. Bring Thy wrath upon him, O Prince of Darkness..."

But what is more scary, is to think that every time "we sin", you and I, "we crucify again the Son of God, making a public mockery of Him" (Hebrews 6:6)... my be LaVey is right in something!... when we sin, you and I, are worse than animals, the most vicious animals of all!... may Jesus have mercy of all of us!. Thank you, glorious Jesus, my Redeemer, the King of Kings, and the Lord of Lords... and in the name of Jesus Christ I order Satan to get out of the heart of any Satanist or Witch who may read these lines. Thank you, dear Jesus, the King of Glory, you are dethroning Satan from many hearts every day, right now!. Praise to you, Jesus of Nazareth,the only one God, to whom is all the praise and glory and honor for ever and ever. Amen.

6- "Temple of Set":

It is an offspring of LaVey's Church of Satan, founded in 1975 by US Lieutenant Colonel Michael Aquino,with 1,000 members. The name "Set" comes from the Egyptian god Set-Ham. It claims to be more moral than the Church of Satan! ... but Aquino maintains an avid interest in Nazi culture, and Nazi insignia are occasionally worn by members of the Temple.

It has a functioning British branch, with only 55 members, but well-organized: David Austern sits in his word processor and instructions zipto and fro across the Atlantic. The "Temple" is a black fabric-lined garage, with black carpet and a black-draped altar decorated with black candles and a plastic skull. Austern is a homosexual.

7- "The Society of the Dark Lily", is run by a women who suffers from multiple sclerosis. The farm in Scotland where she lives is the headquarters of the organization, and the scene of debauched, sadistic beating of naked young girls.

8- "Young Gang Satanists":

Teenage dabblers is the third category of Satanists mentioned, and probably the largest.

Adolescents, are notoriously easily bored,perpetually on a quest for the different. They are naturally curious about spiritual matters, and are likely to rebel against the conventions of their upbringing. The occult, and especially its false promise of powers to change both themselves and the world, is a compelling lure, and there are "many points of entry" of Satan:

1- "A Friend",is the main "point of entry" of Satan: Many teenagers become "rebels"against their parents and the establishment, but "slaves" to their friends:

If the friend uses pants with a hole in the back, he is got to use it! ... if he is on the occult, he is got to try it, and be even more daring! ...

2- "Fantasy Games",are also good points of entry: of Satan Ouija, Tarot Cards, Dungeons and Dragons (D and D) ... This one, the respectable D and D, is very dangerous: You don't need boards, only a pencil, paper, and your imagination. Each player assumes the identity of a character of his choice, he becomes an "actor", and so familiar with the character, that he may end up becoming one with him ... most characters worship a deity, and some of them can cast spells and do magic ...

Don't get into these apparent respectable games. They may look harmless fun ... but many have end up in sexual abuse, insanity, suicide, murder... and they are an easy point of entry into the dabbling Occult and Satanism ...

3- "Heavy Metal Music",is another good route into the Occult and Satanism, and into death and suicide: Among the songs that blatantly proselytize Satanic rituals and the Occult, are:
- "Show no Mercy", by Kerr King, who shuts out, "in Lord Satan we trust".
- "Sabbath Bloody Sabbath", by Black Sabbath.
- "Shout at the Devil", by Motley Crue.
- "Holy Hell" by Possessed, with references to defiled crosses, black masses, magic, and ends up with "kill the people, cut the heads, cut the throats".
- Ozzy Osbourne, in "Suicide Solution".
- "Kill 'Em All", by Metallica.
- The groups Judas Priest, KISS, Iron Maden...

4- "Adults", also actively recruit youngsters into the Occult and Satanism, with the lure of free drugs, drink and promiscuous sex ...

Satanism in the"Catholic Church"?:

Satan attacks the Church from "without" (1 Peter), and from "within" (2 Peter). There is a kind of Satanism when someone proclaims in the Church:
- The Bible is "not" the word of God.
- A person called "Satan" does not exist.
- We do not have to accept the teachings of the Church or the Pope on matters of faith and morals
- Christ did not resurrected physically.
- Jesus in not really present in the Eucharist.
- Fornication, adultery, abortion, homosexual relations, masturbation is not always wrong.
- If you have a "mortal sin", you do not have to confess before receiving the Holy Eucharist.

These "Satanic doctrines" are taught in some Catholic seminaries,universities, work-shops, and have found the way in some textbooks and pulpits.

4- Fetishes, Talismans,Amulets, Charms, Superstitions, Potions,Curses, Spells, Magic Prayers, Spoils (In Spanish: Despojos, Riegos,Velaciones).

This is the fourth group of "Magic".

-Some of them may look harmless, but all of them are to honor the Devil and trust in him, not in God!, and that's why the Bible condemns all of them as "prostitution against God".

There is much "ignorance" on this, not usually malice ... but if you drink a poison by ignorance, you are going to die, even without malice... and in the name of Jesus Christ I order the Devil to get out of any person who reads these lines and is wearing or practicing any of the above... Thank you, Jesus, I praise you, because you are enlightening and delivering many people every day ... right now!

"Fetish":A Portuguese word meaning "enchantment", is an object or potion or writing given by a witch with false magic powers.

"Talisman": An Arabic word, "tilsman",meaning "magnet of power", is an object held to have magical or protective powers: A rock, a crystal, a metal, a doll, a cloth... a ring, a bracelet,a chain... throw them away!... Trust in Jesus!... get a crucifix... the rings, bracelets, and colors of Astrology honor Satan... those wore just for adornment or therapy have nothing to do with this.

"Amulet":An Arabic word, "hamelet", which means "hanging": It is like a talisman against evil or injury, or for good luck: A medal with a chain around the neck, a stone hanging in the neck, a pendent... the difference between an"Amulet" and a "Christian Medal", is that the Amulet honors Satan and his Demons, placing the trust in them, while the Christian Medal honors God and his Saints, placing the trust in them...

The Astrological or Santeria medals honor the Devil ... throw them away, wear instead a medal of Jesus or his Mother, or any real Christian Saint ...the Astrological or Santeria collars, honor Satan ... get rid of them !...wear instead a Christian Rosary.

"Charm": A small ornament worn on a chain or bracelet. When worn for its purported magical or luck effects, they are of Satan, like any amulet or talisman.

"Superstition":It is a belief, practice, or rite, that is maintained despite evidence that it is unfounded or irrational ... we all know about them ... forget them!, don't place your life on an irrational chance or magic, place it in the hands of the real God ... trust in God!.
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Re: Former teacher at Boulder's Shambhala accused of sexuall

Postby admin » Thu Feb 28, 2019 1:12 am

Part 1 of 2

The Mahasiddha and His Idiot Servant [EXCERPT]
by John Riley Perks [John Andrews]
© 2004 by John Riley Perks

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My mother was a Wicca spiritual healer and practical nurse. My grandmother, who was a nurse physician, would take my mother along on her rounds. One of the stories my mother liked to tell of her childhood travels with my grandmother was about the death of Freedom. Freedom was the first name of an old woman of the village who lived in a cottage where the animals still lived in the bottom half of the house, providing winter heat for the humans who lived upstairs. Word had come that Freedom was dying and my grandmother and mother went to the house where the old woman now lived alone with a cow. They climbed the ladder and found Freedom lying on her straw-mattress bed, her breathing shallow and her consciousness coming and going. My grandmother told my mother to stay with Freedom and to lay her out after she died. This entailed plugging her anus and vagina with cotton and tying closed her mouth. Then my grandmother left to visit another patient.

It was night and although it was not my mother's first experience with death, it was her first time of being alone with a dying person. She was terrified. The wind blew out the kerosene lamp. My mother clung to Freedom's hand, asking and praying for her not to die before my grandmother returned. The cow below made sounds like demons ascending the ladder and with the labored breathing and twitching of Freedom, the screeching of owls, the yelling of night hawks, and the house moving in the night wind, my mother was near to fainting.

It was at least two hours before my grandmother returned to find my frightened mother still grasping Freedom's hand. Lighting the lamp and inspecting Freedom, my grandmother exclaimed in a sharp tone, "Dolly, Freedom is dead. Go and get the Vicar's dining room table leaf and we will lay her out." I can always see my mother as a fourteen-year-old girl terrified and beset by spirits, yet crossing the village alone at night to return with the table leaf under her arm to lay out the dead Freedom. It was this story and her act of bravery that always inspired me to go beyond my fears. Even at an early age I admired her willingness to tell me this story, not only of her bravery, but of her fears in handling the beings and spirits that surrounded her.

***

I had decided to make a sacred object out of Rinpoche. In order to do that I would be very formal in a British way. Now Max, who was more laid-back, California-style, would greet Rinpoche in the morning by saying, "Hi, Rinpoche, I suppose you want breakfast." Max would not even get up out of his chair, but would continue to read the newspaper. This pissed the hell out of me. The more formally British I got, the more relaxed Max seemed to get.

This got to the point where I really wanted to throttle Max for not behaving correctly as I thought he should, and I told Rinpoche I was ready to knock some sense into him.

"Well, we can't do that," he said. "Let's play some tricks on him."

Max was a speed freak whenever he got up, whether it was morning or evening. He would throw on his kimono and jump into his slippers, which he kept outside his bedroom door. He would just slide his feet into the slippers and take off down the hall. One night Rinpoche sent the grateful Max off to bed early.

"You look tired, Max; better go to bed," he said.

We waited about an hour or two and then we went upstairs and securely glued Max's slippers to the floor. Rinpoche was rolling around stifling his laughter. The next morning we were up before Max, sitting in the kitchen having tea. The kitchen was right under Max's room. We heard him get up, rush out his door, and then, bang! He hit hard on the upstairs floor. Down he came to the kitchen.

"Say, Rinpoche," he exclaimed, "someone glued my slippers to the floor." I burst out laughing.

Rinpoche looked at him and said, "Perhaps it was an illusion." Then he started to chuckle.

The following week was passing in an unusually quiet and peaceful manner when Rinpoche said to me, "Johnny, can you put something that will smell in Max's room."

"You mean like scent, Sir?" I asked, not really understanding his intent.

"No, no," he looked at me like I was crazy. "Something that will stink."

We were eating fish, so I said, "Well, Sir, I could nail a piece of fish up under his bed."

"Great," he said, nodding his head.

So I put a large piece of halibut into a net bag and nailed it to the underside of Max's bed. When I opened my bedroom door the next morning the entire hallway smelled like Fulton's fish market. Max said nothing and both Rinpoche and I were quite surprised. We thought that he must have twigged it but the next day the whole house smelled of rotten fish. Max dame downstairs and said, "John, I think there is a dead mouse in the wall in my room. Could you take a look? I'm going to move to another room."

That same day, believe it or not, I found a dead mouse on the lawn. As Max was moving over to the new room I went upstairs and chipped away at part of the wall and pretended to find the dead mouse.

After Max moved everything into his new room, I nailed the dead fish to the bottom of his new bed. When Max complained about the smell again, Rinpoche said, "Your smell must be following you around."

I had always been a hunter. It was part of my self-sufficient trip of taking care of myself in the wilderness -- not just of the forest but of the world. Now that I was a Buddhist I reacted in horror to killing, although playing with guns for purely self-defense was something I was sure that the Buddha would have agreed with. In any case, hunting seemed more humane than a slaughterhouse.

When I was a young farmhand I had never been to a state-registered slaughterhouse. I had no more idea of the procedure than did the black-and-white cow we were taking there. The inside was stainless steel and white tile with a cement floor. An electric hoist with a hook on it ran down the center of the room. The place reeked of Pine-Sol. The smell made the atmosphere even more surrealistic. We had to coerce the cow into the room by twisting her tail. She was wide-eyed with terror. One of the fellows attached chain cuffs to her rear legs and ran the chain up the hook on the electric hoist. He pressed the red button on the wall and the hoist slowly gathered in the chain and lifted the animal. The cow's body hung in the air only inches above the floor. A pair of pliers attached to a rope was put into the cow's flaring nostrils. I was told to pull the rope so that the cow's neck was stretch tight. The other fellow took a large butcher's knife and with a swift swing he struck the cow's stretched neck. The cow's blood burst out across the room with great force. I was so shocked I let go of the rope. The head of the cow was only half severed. The cow, swinging slightly, convulsed while it hung suspended in the center of the room. Blood spewed out of her severed neck in all directions. Her mouth opened and closed in silent bellows as air rushed in and out of her exposed windpipe.

One of the fellows, enjoying my shock, took a cup and filled it with blood from the cow's streaming jugular vein. He offered the steaming cup to me. "Want some? It puts lead in your pencil." Now, thoroughly amused by my repulsion, he laughed loudly and drank the hot blood, leaving red stains on his lips. Within an hour the cow was skinned, disemboweled, cut into sections, and hung in the cooler. I decided I liked hunting -- it was more romantic.

In order to be a successful hunter you had to first understand and appreciate the hunted animal. You had to know its lifestyle, its nature, its habitat. You had to actually enter its world. You had to realize that like yourself, an animal and its world are alive, and that life and death, being alive, have a quality of magic -- a sacredness.

I had a holy concept of sacredness, regarding some things as holy and others as untouchable. My shrine in my Buddhist practice was like something out of House & Garden magazine -- flowers, candles and incense, and beautiful Tibetan pictures. I was on my way to becoming a real holy man.

Rinpoche could see my progress in practicing Buddhism and he started to bother me about hunting. He wanted me to take him hunting. "I want to kill something," he said. "I have never killed anything. I've just been a Buddhist monk all my life."

I would always refuse. "It would not be right for you to kill something, Sir."

Seeing Rinpoche in a slaughterhouse or even hunting didn't seem right to me. It didn't fit my concept of a holy man. The hunting queries continued for some time until one morning a flock of snowbirds gathered on the frozen lawn where I had thrown some old bread. Rinpoche picked up the .22 rifle from the kitchen corner. He walked toward the window and said, "Right, Johnny? We're going to shoot some birds."

I protested. "Sir, we've been through this a mission times. Please hand me back the gun."

Rinpoche, always one to enjoy himself, began to leap around the room in his kimono singing, "I'm going to kill. I'm going to kill." I didn't like the way it sounded at all. I took the gun from him and loaded it. But I also moved the rear sight out of line. I opened the kitchen window.

"Here you are, Sir," I said as I handed the gun to Rinpoche. "It's all ready to fire."

Rinpoche took aim at the birds and fired the single-shot rifle into the morning air. The birds flew off and not one was left dead. I threw more bread out and Rinpoche fired and again no birds were killed. We both laughed. I wasn't surprised, as he probably couldn't have hit the barn with those readjusted sights.

Rinpoche looked directly at me and said, "Oh, you're just an English gentleman, you couldn't kill a bird either." It was a challenge and I took the bait.

"Oh?" I said, accepting the wager.

So I took the gun and aimed, using only the front sights on the rifle and picturing the rear sights in my mind. I killed a bird, much to my own delight and Rinpoche's surprise. I walked out, picked up the bird's carcass, and wave it to Rinpoche and Max.

As I helped Rinpoche up the stairs to bed that night he said, "Johnny, do you know what killing that bird means?

"No, Sir," I said.

"It means you will get married and your first child will be a boy will be a tulku. Also it will cause a slight interruption in our living situation.

I was dumbfounded. I had no idea what relationship there was between the events of that morning and my having a son. Rinpoche didn't expand on it, so I let it go and silently put him to bed.

Two days later Rinpoche and Max were in town shopping and got stuck in a heavy snowstorm. They had to stay overnight at an inn. Rinpoche called and told me with a chuckle, "We've been held up by a snowbird." A slight interruption. Interestingly, I have not killed anything since. Later I did get married and our first child was a daughter whom we called Sophie. Rinpoche announced that she was a reincarnation of G.I. Gurdjieff.

"But Gurdjieff was a man," I said.

"Yes," said Rinpoche, "that's Gurdjieff's joke on us."


***

Somehow during this winter of the retreat year my handle on what I thought of as reality was becoming a little insecure. Out of seemingly nowhere I started having panic attacks, rapid heartbeat, and hyperventilation. I was sure I was going to die on the spot and I was certain there was a ghost following me around the house. So I asked Rinpoche if he had seen any ghosts in the house.

"Only two," he replied.

I almost fainted.

One night I had a dream of talking to a woman in her late thirties. She was wearing a long dress and holding my outstretched hand. She was talking about building the farmhouse where we were staying. "When were you born?" I asked.

"May, 1853," she said.

I did the math in my dreaming mind, pulled my hand away and sat up in the bed, awake, with my heart racing.

When I was physically with Rinpoche I did not have panic attacks but I was certain that he was somehow the cause of it all. It did not occur to me that Buddha's message, "Nothing whatsoever should be clung to," applied to me. My Britishness was part of "me." I had made my living by being British and if I gave that up what would I become? American, French, Italian? I mean, you can't just become nothing. But the fear was growing in me that Rinpoche was somehow nothing -- a gap. How could "I" act as nothing? Where do you start? After all, the Path of Accumulation was the Path of Accumulating, not the Path of Nothingness. The Path of Accumulation meant that I was going to get something. Here I was being invited to jump into empty nothingness. Not even invited, I was being pushed -- caught between a rock and a hard place. My memories of war became a welcome and safe distraction. I felt that if I could keep these away from Rinpoche I could hang on to some semblance of sanity. Every time the world would start melting around him I would take refuge in the only thing left in my thinking mind, my memories.


Rinpoche said he would like to target shoot. I had my .38 revolver, which I had purchased to protect Rinpoche (some joke), and a .22-caliber single-shot rifle. Now I went out and purchased a ruger .223-caliber semiautomatic with a thirty-round clip. I set up a target area in the garden that resembled World War II in miniature, with plastic soldiers, tanks, and trucks. Rinpoche, Max, and I would go out and blast them. Rinpoche called them the Mara Army. "You could be victorious over the troops of Mara, Johnny," he said. That sounded good but what the hell did it mean? I looked up Mara in the encyclopedia and it said "Mara is the Lord of the Sixth Heaven of the Desire Realm and is often depicted with a hundred arms and riding on an elephant."

Oh, I thought, mythology. I felt better. It's not real. But just in case, I started to look for an elephant rifle. Perhaps a Winchester .375 H and H Magnum might do the trick.

One evening Rinpoche and I were sitting in the kitchen. Max rushed in from shopping in town. Now, the closet and basement doors were next to each other and both doors looked the same. The basement stairs were very steep and ran down about twelve feet. Max was distractedly talking to us as he took off his coat, opened the wrong door, and, not looking, reached in to hang it up. Rinpoche yelled, "Shunyata," as Max and his coat fell into the basement. Unhurt except for a few scrapes, Max climbed out.

"Rinpoche," said Max, "You should have yelled to stop me."

"Why?" replied Rinpoche. "You could have gotten enlightened."

That night we went out to dinner at the local inn. Rinpoche had me purchase some cigars and secretly put some gunpowder in one of them for Max. the three of us sat in the inn causally smoking our stogies, two of us waiting in anticipation for the other one to explode. This went on for some time until Max, with the cigar still in his mouth, took a big puff and the cigar let out a big whoosh rather than an explosion. Flaming sparks and smoke shot out across the room from the cigar. Max remained pretty cool and said, "Your idea, I expect, Rinpoche." The three of us laughed.

However, the truth was that Max was a nervous wreck, and beneath my dignified British facade so was I. Finally, Max asked Rinpoche if he could go back to Boulder for a few weeks. Rinpoche gave his okay and Max departed, leaving Rinpoche and me alone in a house surrounded by deep snow. By necessity Max left his dog, Myson, with us. One night after supper Rinpoche said, "Get Myson and bring him in here." I dragged the shaking dog into the kitchen and following Rinpoche's instructions I sat him on the floor and covered his eyes with a blindfold. I set up stands with lighted candles by either side of his head. Myson couldn't move his head without being burned. Rinpoche took a potato and hit Myson on the head with it. When the dog moved, the fur on his ear would catch on fire. I put out the flames. Now and then Rinpoche would scrape his chair across the tiled floor and whack him again on the head with a potato.

"Sir," I began hesitantly, trying to stop him.

"Shut up," snapped Rinpoche, "and hand me another potato."

I started to empathize with the dog. In fact, I became the dog. I was blindfolded and was banged on the head with a spud and if I turned my head my hears would burn and there was the squealing sound of the chair on the floor. Pissing in my pants I was that dog not being able to move, feeling terrified and at the same time excited. Finally, the scraping chair and the potato throwing stopped and we released the shaking dog, who ran upstairs to Max's empty room.


"That's how you train students," Rinpoche calmly stated to me.

"Jesus," I thought, "that's pretty barbaric."

Rinpoche had me change the telephone number so that Max could not call us before he came back. He arrived, bags in hand, concerned that he had not been able to reach us. Before he could say much else, Myson rushed in and jumped all over him in exuberant delight. Rinpoche deliberately scraped the kitchen chair across the tiled floor. The terrified dog shot out of the house and fled across the field. Max was shocked and pointedly asked, "Rinpoche, what did you do to my dog?"

"I don't see any dog," he replied, looking at me.

"I got it!" I said, with the realization of being blindfolded and having three things happen to you at once, knowing the scraping and the disappearance of the dog were both somehow illusion. In fact, it was all illusion. Everything was illusion, but real. Rinpoche smiled and warmly greeted Max.

Did I get it? Not then.


“It was summer of 1985. I "married" Rinpoche on June 12th of that year. I met him around May 31st at a wedding of Jackie Rushforth and Bakes Mitchell in the back yard of Marlow and Michael Root's home. That year, we had our wedding at RMDC a few days before Assembly, then we had Seminary and Encampment happened during Seminary.

That was the year he spoke of limited bloodshed and taking over the city of Halifax and the Provence of Nova Scotia. We were in the middle of the Mahayana portion of seminary teachings. For weeks, CTR (Chögyam Trungpa Rinpoche) had been asking everyone he saw if they had seen a cat. He asked the head cook, the shrine master, and all of his servants if they'd seen one. We returned to our cabin late one night after a talk and there was this beautiful tabby cat sitting on the porch. I said, "Here kitty, kitty" and it came right over to me, purring and rubbing against my legs. I picked it up and said: "Here, Sweetie. Here's the cat you've been wanting."

I can't remember exactly which guard was on duty, but I think it was Jim Gimian, and of course Mitchell Levy. Someone took the cat from me and Rinpoche ordered them to tie him to the table on the porch. He instructed them to make a tight noose out of a rope so the cat didn't get away. He stood over his guards to examine the knots and make sure they were secure. I was curious at this point, wondering what this enlightened master had in mind for the cat. I knew there were serious rodent problems on the land and I assumed he wanted to use the cat for this problem.

Then, he instructed the guard to bring him some logs from the fire pit that was in front of the porch, down a slight slope. We took our seats. Rinpoche was seated to my right and there was a table between us for his drinks. He ordered a sake. The logs were on his right side, so he could use his good arm. (His left side was paralyzed due to a car accident that happened in his late twenties.)

The cat was still tied by a noose to the table. Rinpoche picked up a log and hurled it at the cat, which jumped off the table and hung from the noose. It was making a terrible gurgling sound. He finally got some footing on the edge of the deck and made it back onto the porch. Rinpoche hurled another log, making contact and the cat let out a horrible scream as the air was knocked out of him.

I said: "Sweetie, stop! What are you doing? Why are you doing this?" He said something about hating cats because they played with their food and didn't cry at the Buddha’s funeral. He continued to torture the poor animal. I was crying and begging him to stop.

I said, "I gave you the cat. Please stop it!" I'll never forget his response. He looked at me and said: "You are responsible for this karma" and he giggled. I got up to try and stop him and he firmly told me to sit down. One of the guards stepped closer to me and stood in a threatening manner to keep me in my place.

The torture went on for what seemed like hours, until finally the poor cat made a run for his life with the patio table bouncing after him. It was clear he had a broken back leg. I'm sure that cat died. I looked for him or the table for the rest of Seminary and never found either. I imagined him fleeing up the mountain and the table catching on something and strangling him.

I was completely traumatized by the event, but it was never spoken of again. Rinpoche told me the "karma" from this event was good. I was dumbfounded. A common feeling I had when around Rinpoche was that there were things going on that I simply could not understand. It seemed like other people, with a knowing nod of their heads, understood things on a deeper level than I. I was in fear of exposing my ignorance, so i learned not to question and to go with the crowd around him. They didn't appear to have any problems with what he did. Such was the depth of their devotion. I just needed to generate more devotion to Rinpoche and one day I might understand.”

-- by Leslie Hays


It was during this retreat in Massachusetts that Rinpoche started envisioning a developing the Kingdom of Shambhala. The Kalapa Court would be Rinpoche's home and it was to be in my charge. Instead of being Rinpoche's butler I would soon be Master of the House. I would become a Dapon in charge of the Court Kusung, or servant guards -- in Buddhist terms, Bodhisattva Guardians. Molly, one of Rinpoche's students, came down from Karme Choling. She was an illustration artist and she and Rinpoche together designed the Shambhala flag -- a white ground with blue, red, white, and orange stripes on the leading edge and the yellow sun in the white field. Rinpoche designed and drew the Shambhala arms of the tiger, lion, garuda, and dragon, which are soon on the cover of Shambhala: The Sacred Path of the Warrior (published by Shambhala Publications, Inc., 1984)

I was excited about this creative time. This was going to be a real kingdom with its location in Nova Scotia, Canada. I would be safe within that reality, or so I thought. One day Rinpoche said to me, "Well, you know, Johnny, someone has to ask me."

"Ask you what?" I said.

"Ask me to become Earth Holder, the Monarch of Shambhala."

"Well, I'll ask you," I replied.

"Great!" said Rinpoche. We planed the event for the Tibetan New Year. I cut a tree for a flagpole and Max planned a dinner. Then at sunrise on the New Year the three of us got up and dressed in our best attire. As the sun rose in the eastern sky I asked Rinpoche formally if he would become Sakyong for the benefit of all beings.

He replied, "Yes."

I fired off a twenty-one shot salute from my pistol and Max ran the Shambhala flag up the pole. We saluted and shouted "Hip, hip, hurray!" then followed up by singing the Shambhala anthem. Max and I went into the dining room and feasted with the new Sakyong. I was joyful and excited, but underneath, my uneasiness continued to alternately swell and subside. Somehow the reality of the "gap" was still lurking below my world of this-and-that. On an intellectual level that was still fairly primitive I had some understanding of Buddhism. I knew what it was supposed to look like -- peaceful, calm, wise, compassionate. I knew enough to say, "Yes, I got it," but at the same time it was not in my gut on a visceral level. I thought perhaps I should do a retreat, since it would give me a change to get away, relax, and get myself together before things went too far.

I could see myself robed, sitting under a pine tree in meditation posture with the sunlight playing on my shoulders and the wind in the pines. "Yes, that's it," I concluded, so I asked Rinpoche.

"Not a chance," he growled.

"But, Sir, I could finish my prostrations and do the other practices ... take the Vajrayogini abhisheka with David and the Regent and ..."

"No hope of that," he snapped.

Shit. I was trapped again, stuck in the life of a servant bursting with resentment. Then he gave me one of those smiles that light up the whole dark universe. It penetrated into my murk and dissolved it and I was better and worse off simultaneously.

"One day you will be Sir John Perks," he said.

Wow, I thought. Sir John Perks of the Kingdom of Shambhala. I was full of hope again.

Aloneness, when it hit, ruined my hopes and expectations. I was walking to the car in Greenfield, having done the shopping, when it struck. I was suddenly overwhelmed with a sense of total aloneness and stopped dead in my tracks. There was no John Perks. There was nothing to be alone. Had "nothing" been a mental concept, it would have been something to hold onto. Then I panicked.

Only now, looking back, can I say that it was an overwhelming realization of nonexistence. The only way that I can convey what the experience was like is to ask the reader to imagine that all you think you are is totally fabricated. What you are is totally manipulated and conditioned by your own mind. Had I completely realized this at the time I would have died on the spot from a heart attack. For what was under assault was my thinking mind, its solid reality, what and who I thought I was. That which I thought was reality was, in fact, totally empty. This was the great "switcheroo," or turnaround.

Desperately trying to get back to what I still thought was my solidity I staggered to the car, trying not to hyperventilate. I managed to drive to the Howard Johnson's Motel bar. I ordered a double gin and tonic and drank it down like a glass of water.

"Are you okay?" asked the bartender. Where had I heard that phrase before?

"Fine, fine," I said and ordered another double. Sir John Perks had better get a suit of armor, I thought wryly.

But the attacks became more frequent. Then I had a realization. Sex! If I felt so alone why not have a partner? I asked Rinpoche if I could have a lady friend up on some weekends. To my surprise he said yes. So I invited a friend from Boston to visit. But it gave me no relief. In fact, it made the aloneness sharper and I felt as if I were going to die any second. One day at breakfast Rinpoche said to me, "Johnny, isn't it strange how orgasm and death feel the same?"

I blocked his words for the moment and panicked later.

Relief came several days later when he said, "Johnny, let's take a trip to London."


I pretended not to be excited, and to make sure, I asked, "To London, England, Sir?"

"Yes," he answered matter-of-factly. "We need to get some Shambhala medals made there and we could get some military uniforms." I brightened up. Trooping of the Colors meets sir John Perks. I had a mission.

"Let's stay at the Winston Churchill Hotel," he suggested.

National pride swelled in my chest. Shambhala was going to be British after all. As a safety procedure I went to the local doctor and got prescriptions of Librium and Tagamet for my panic and stomach pain. Sam, the publisher of Shambhala publications, was to meet us in London where he had an office. On the aircraft Rinpoche and I sat together. He was quite upbeat and talked about all the things we would do in London: restaurants, nightclubs, theater, and clothing stores. The air stewardess asked what we would like to drink. Rinpoche ordered his usual. "Ginandtonicus," pronounced as the name of the Roman general from the Asterisk Comic Books.

"You could teach people etiquette, Johnny," said Rinpoche. He went on talking about military uniforms, tuxedos, evening dress, balls, dancing, and formal dinners. Excitedly I joined in with further ideas. Rinpoche said, "Yes! Yes! Yes! Let's do it. We will grow old together." Bliss and joy returned, drowning out the emptiness.

And so it came to pass. In London we stayed at the Winston Churchill. We took the designs of the Shambhala medals to the jewelers to be made. We ordered uniforms at Grieves and Hawks on Savile Row -- a general's uniform for Rinpoche, a major's uniform for me. Rinpoche used his family name on the order form, Mr. C.T. Mukpo. I used my original birth name, John Andrews. The clerk looked at Rinpoche's form in a quizzical way and asked, "Who is Mr. C.T. Mukpo?"

I hesitated, my mind searching for a realistic answer. Finally I said the first true thing I had ever said in my life.

"I have absolutely no idea."
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Re: Former teacher at Boulder's Shambhala accused of sexuall

Postby admin » Thu Feb 28, 2019 4:13 am

Part 2 of 2

***

I felt my luck was turning. I believed that because I was willing to do anything to be close to Rinpoche -- especially the things that other people didn't want to do, like washing dishes, cleaning house, and ironing clothes -- I had somehow tricked Rinpoche into taking me on the retreat so that he could instruct me in how to become an enlightened siddha. It did not occur to me until years later that he was the one who had tricked me by going along with my whole trip. This was also the beginning of seemingly unrelated events that began to undermine my habitual patterns of operating.

It's interesting that Rinpoche was willing to go through my whole gun attachment with me even to the extent of making me his bodyguard. It was the beginning of his helping me create my ultimate fantasy world, with occasional hints that there might be other realities. These other realities had the effect on me of creating extreme anxiety and panic.

My mind could not grasp even intellectually the idea of impermanence or the idea of groundlessness. That challenged the idea of "I" being a solid entity. I was afraid of things I couldn't see and did not understand. And I was terrified of ghosts. Having experienced them in my early childhood they brought terror and panic. Rinpoche had the ability to make seemingly unimportant comments at the exact moment that they became magnified in my mind. It was his timing that terrified me. He seemed to be able to read my mind before the thoughts had been formulated. I began to have the uneasy feeling that I did not know what kind of being he was. And that meant that all my manipulated power over him to whatever end was useless. This brought up the interesting dilemma of how I was going to get what I wanted.

The acid trip where Rinpoche focused my mind by working with Duncan and the "great turnaround" was my first realization of looking at phenomena as they really are, without logical, intellectual, or other mental projections. Needless to say, that state didn't last very long -- a matter of hours; then I was thrown back to my ordinary mode of operation very quickly. My aggression in wanting to confront Max Rinpoche turned into playing tricks, so he introduced to my mind an alternative way of dealing with the situation which was more creative and playful. One might call it my early introduction to crazy wisdom, where one uses the energy as it arises then joins with it and presents reality. People say "Be here now." But for someone lost in illusions this makes no sense unless it can be shown in actual, ordinary, on-the-spot situations. That's what the crazy wisdom teacher does continually. Sometimes the student gets it and sometimes he doesn't. Most of the time, I didn't. But much later there was some realization.

The episode with Myson, the dog, blindfolded, sitting on the floor, reflected my basic state. The candles on either side of his head related to aspects of bad and good, or samsara and nirvana. The potato as a representation of the phenomenal world whacking one on the head was initiated by the guru. If one turns one's head one way or the other, one's ears catch on fire. At this point one is still blind. Reacting to the fear and pain by trying to escape, one is overpowered by even more emotional traumas. The conditioning aspect of scraping the chair across the floor formulates how one will react, thus perpetuating how we perceive the world. When the chair is scraped later on, in our confused state of mind we run because we are reminded of our basic pain. The sound of the chair is basic emptiness -- a state that we are most terrified of -- so we run.

The idea of my own death was extremely terrifying to me. It meant not only the termination of my bodily pleasures and delights but also the termination of what I had built up as the image of John Perks. The end of all of that created extreme anxiety, and somewhere within the deep recesses of my mind I panicked as my I-ness began slipping away. I would have run away, but I was in love with Rinpoche and he kept offering me new opportunities related to my fantasies to explore and feel safe in -- which of course he ultimately undermined. Although my devotion was somewhat primitive, it was there to stay forever.

Although I did not realize it at the time there seemed to be connections between the killing of the bird at the retreat and Siddha Vyadhalipa; between the hunting Mahasiddha Savaripa; and between the action with the dog and Mahasidda Kukkuripa. Later, while practicing the Sadhana of Vajrayogini and meditating on the actions of my guru while in retreat, I found my connection to these three Siddhas to be one of remarkable coincidence, in that I was able to take instruction from other beings such as birds, fishes, and dogs. And as examples, the compassionate lives of these Siddhas are always of great inspiration to me.


******

Spring came to the Massachusetts hill country with rain, mud, and peeping frogs. On one of our walks by the farm pond Rinpoche noticed the frog spawn jelly in the water. I explained how we could put it into an aquarium and watch them change into tadpoles. He seemed excited about that and helped me set up the aquarium next to his bed so we could watch the transformation every day. When Rinpoche awakened every morning we would peer into the aquarium and Rinpoche would exclaim, "Breaking out of the egg!" On the way to the bathroom he went, singing, "Breaking out, breaking out of the eggs."

Our bathroom routine was always the same I would prearrange the two kinds of soap, the shampoo, the towels, the toothpaste, toothbrushes, and the hairbrushes. I would follow Rinpoche into the bathroom and help him take off his kimono, which I hung on the door. Then he would peer into the mirror making faces and singing songs. This time it was the egg hatching song. I looked at my own image in the mirror and then over to his. I started to panic as I realized his image was not in the mirror. For a second, I stopped. Then, there it was, smiling and making faces. I was puzzled but I did not say anything, as I thought it was my faulty perception. As this began to happen more often, I felt that somehow he was playing a trick on me, so I paid extreme attention in the morning to the mirror antics. Nothing happened for several weeks, everything was quite normal, and I concluded that it had all been my hallucination. Then, when I was not expecting anything, he disappeared from the mirror again.

"How do you do that?" I asked him on the spot.

He chuckled and said, "You just do it."

While he was in the shower I handed him the soap and continued, "Is the trick with the mirror or my mind?"

"Both," he said, washing soap out of his hair. I was struck dumb. My reality was being stretched thin.

"You have a good heart, Johnny." Rinpoche's face is right in my face. His eyes are big and luminous, like two planets in space. "You have a good heart, Johnny," he says again. He smiles and the warmth of the sun washes over me penetrating throughout my body. Somehow I know I am dreaming, but I can't wake up. "You have a good heart, Johnny."

"But, Sir," I protest, "my ancestors were thieves, murderers, rapists, plunderers, enslavers, liars, hedonists, deceivers, destroyers, and I'm just a ghost." The pain of looking is horrendous. It's like a golden spear thrust into my heart.

I fall into the Thames and I am unable to swim. I touch the black mud in the river bottom, the sound of rushing water is in my ears. I enter midnight blue, vast and empty. The next thing I remember, I am sitting on the bank in the sunlight, my clothes muddy and soaked with water. I look around for my savior. There is nobody in sight. I must be a ghost, I think. Will I ever be human again? A living ghost, asleep, unable to wake up.

My mother does abortions. One young girl leaves a baby on the doorstep. It is small and delicate like a white porcelain doll. It has been carefully washed and wrapped in a white lace tablecloth. Its eyes are closed. Mother heats up the coal stove in the kitchen until it glows red hot. Picking up the dead child by the head, she drops it into the open flame and quickly replaces the metal round lid. In a few seconds the baby's head shoots out of the stove with the iron ring as a hat. Looking like a demon it discharges flames out of its eyes and mouth before descending, disintegrating in the heat. It is unnamed. No hands mourn the ashes.


Winnie comes for an abortion in a fur coat. She is always drunk. She stumbles against me, her whiskey breath enters my lungs. She vomits on the floor and my mother cleans it up. I wash down her coat.

"You have to go over to Winnie's house and clean it up. While you are there, go up to the bedroom and under the bed you will find cooking pots filled with money. Take some."

She thrusts Winnie's house keys into my hand. I take the train to Winnie's house, a few stops on the loop line. I open the front door and proceed up the stairs to the bedroom, but there is no doorknob on the door. Someone has taken it away so it can't be opened. But the ghost is clever. With a kitchen knife I open the door and there under the bed are many sizes of saucepans, pots, and kettles. I take the lids off them, one by one. The first is filled with pound notes, another with fives, and another with tens -- all stuffed full. I fill my pockets and rush home. Winnie is still sleeping on the couch, snoring her whiskey breath. I hand my mother the keys and three hundred pounds.

My father stands in the street at night, the searchlights swinging in the sky. Bombs are thudding, whamp. He has his rifle. Someone yells "parachutes." He opens the bolt and pushes a round into the chamber. The streetlights reflect off a white parachute carrying a flare. It floats out of the blackness. My father is wearing my mother's slip in the darkness. He put it on thinking it was his undershirt. He has on his army boots, his khaki wool pants, his tin hat, and he's holding his .303 Enfield rifle, but with my mother's lace-topped slip on his chest, in the flare light he looks like a ghost.

Five of us are living on a hill overlooking a placid pond with ducks and geese swimming in the still water. We are armed with various weapons, shotguns, and rifles. I yell, "Open fire!" The sound is deafening. The pond erupts. Nothing can live beneath the hail of lead missiles. Cordite fills the air. I run up the ridge and bayonet a Zulu. His blood spurts out from the aorta, splashing across the operating room wall. My gown and mask are drenched. The patient is dead within seconds, blood oozing over the green tile floor. The ping of the monitor stops. Helen is tied to the bed. Jeff and I are licking her body. Grace is sucking her vagina. Kay pushes me up against the shower wall in Taos. She holds me there, jerking me off into the raining water. Sperm runs down the drain. A chicken burns in the dustbin. I ride my butcher's bike, the basket full of meat, on a Saturday delivery. The "Keep Left" sign disintegrates. I fly through the air before I even hear the explosion. Blood runs from my nose and ears. The V-2 rocket has hit the next street. I vomit. "You have a good heart, Johnny." The pain of suffering is so intense, we all decide to become ghosts, like my father, his father, and their fathers in the mud trenches and the mothers coughing up dead babies, stacking them upon the parapets, fighting, unable to distinguish the living and the dead. Watch the game show as a ghost. Pretend over tea nothing is happening. Let me drink myself into painless ghostliness. The Nazi officer wants to shake hands in the middle of the death camp. The corpses are piled high, waxy skin over wretched bones. He offers his hand to the Allied officer. It is not accepted, as a bulldozer is plowing up the bodies. Jill is leaving Jeff. Henry is leaving Marcy and the kids. Chogyam is eating the leg of a dead baby in the charnel ground. The red sow-bitch is drinking pus out of a skull. Vajrasattva is in the mirror. I try to enter but I hit my face on the glass. It breaks my spectacles, cutting my face. Nancy is pretending none of this is happening by shopping at Bloomingdale's. William is bending down bare-bottomed waiting for the cane. Jenny is masturbating in the closet. Percy is dancing in Duluth.

Rinpoche says, "Johnny is hard to catch -- he's like a ghost."

Fuck you, I think. It's my right to run from suffering, to cry in the bottom of a hole for a million years, eating and screaming and fucking, trapped in a solid egg. It's my right, it's my ...

"You have a good heart, Johnny."

I cry out in my dream, looking around for my savior. There is no one in sight. Unable to swim I drown and become a ghost on the riverbank. Chogyam taps on the egg. I gasp and wake, dreaming into the day.

I listened to the sounds of the house. I could hear Rinpoche and his dog, Ganesh snoring down the hall. Max was still asleep. I wiped the sweat from my body, readjusted my thoughts, and went down the hall to the bathroom. As I showered I felt thankful it was only a dream. In time I could forget it. Ignoring the pain, I re-collected myself into the collection of images that maintained my self-illusion, dreaming I was awake.

Nevertheless, there remained in the recesses of my mind the paranoia that something was hidden. At unexpected times I was swept with the terror and uncertainty of my reality. My groundedness had begun to slip away and the terror of emptiness found me standing at the edge of an abyss.

***

"The way to get money from Rinpoche is to ask him as he wakes up," says Osel. [Osel Mukpo was later to become Mipham Rinpoche and the Sakyong of Shambhala Buddhism].

Rinpoche's twelve-year-old son is visiting from Boulder. He wants to buy a model airplane and needs the money.

"He always says yes to anything as he wakes up," Osel explains to me.

Up we go to the bedroom. Osel stands over the sleeping body of his father.

"Rinpoche, Rinpoche," he calls softly. "Can I have some money to buy a toy airplane?"

"Yes," comes the drowsy answer from the blanket-covered pile in the bed. "Ask Johnny to take some money from my wallet." Then the blanket goes back to its familiar snore. Osel looks at me with a knowing smile, proud at having outwitted his dad.

Pretty good trick, I think.

Years later, however, the trick worked in reverse. When Osel wanted money for a dirt bike Rinpoche said, "Okay, I'll give you a hundred dollars for sitting in meditation for one hour." Easy money, thought Osel. He sat for three hours and made three hundred dollars. The next time he wanted something the price went down to fifty dollars an hour, then twenty-five an hour, then ten, then five. In the end he was sitting for a week to get a hundred bucks. would always hide when his Holiness the Karmapa or Khyentse Rinpoche would visit.

"I don't want to be a tulku," he would say to me. "I don't want to be a tulku." To me, it sounded like Brer Rabbit not wanting to be thrown into the brier patch.

"I don't want to be a tulku," he pleaded to me.

"Okay, okay," I said. "Let's hide and go to the movies."

Osel brightened. "Great!" he said, "What's showing?"

I opened the paper. "The Man Who Would Be King," I read aloud. We went, and on the way home he was Danny and I was Peachy.


***

Image
Author (middle), with Gregory Bateson (left) and Jim Herndon (right), at an education workshop at Naropa Institute. Photo: George Holmes

It was at UCSC that Bandler met John Grinder, a radical young professor of linguistics. In the laid-back university community, Grinder cultivated an iconoclastic mystique, boasting that he had been a Green Beret. He collected a small, devoted group of followers, the most prominent of whom was Richard Bandler. Together they began using linguistics to study psychology. Even before it had a name, their work was controversial: some students referred to Grinder's class, in which Bandler taught, as Mindfucking 101. In March 1973, Bandler earned his bachelor's degree, and two years later a master's in theoretical psychology from Lone Mountain College in San Francisco.

First Bandler, then Grinder, had moved to a commune in the Santa Cruz Mountains owned by Robert Spitzer, who envisioned it as a self-sustained artistic and intellectual community. Among those who lived at the former nudist colony were Raven Lang, whose Birth Book had helped spawn a home birth movement; and Gregory Bateson, the British anthropologist who conceived the double-bind theory of schizophrenia.

A lean, wiry man with a goatee and piercing brown eyes, Bandler did not get along with many residents of the Alba Road community. He was intense and temperamental, one remembers, and did not participate in communal life. Within a few weeks of his arrival, members of the commune asked Spitzer to evict him. Spitzer refused.

While living on Alba Road, Bandler bragged about using large amounts of cocaine.

For Grinder and Bandler it was a fertile time. They sat for hours in the sun room of Bateson's house, listening to Bateson discuss his innovative ideas, which became the intellectual foundation of NLP. (As described by one student, Bateson taught that "[Human beings] create the world that we perceive ... because we select and edit the reality we see to conform to our beliefs about what sort of world we live in.") Working with films and tape recordings, Bandler and Grinder dissected the work of Satir and Perls, hoping to understand the techniques -- linguistic and nonverbal -- that caused seemingly magical changes in their clients. Through Bateson, they met and studied with Milton Erickson, the famed psychiatrist-hypnotist, and began using hypnosis to treat clients.

Bandler was only 25 when his first book, The Structure of Magic, was published in 1975. Written with Grinder, it attempted to codify and describe their analysis of Satir's and Perls's therapies. In separate introductions, Satir and Bateson expressed excitement about this research, for it seemed to hold potential for developing better therapists: if effective therapy, like all "magic," had discernible structure, then anyone could learn to perform it.

-- The Bandler Method, by Frank Clancy and Heidi Yorkshire


THE WICCA CULT: The WICCA cult came to the surface early during the post-war period, as a legalized association for the promotion of witchcraft. It is the leading publicly known international association of witches in the world today. In the United States, WICCA's outstanding sponsor is the New York Anglican (Episcopal) diocese, under Bishop Paul Moore. Officially, New York's Anglican Cathedral of St. John the Divine has promoted the spread of WICCA witchery through its Lindisfarne center. The late Gregory Bateson conducted such an operation out of the Lindisfarne center during the 1970s. No later than the 1970s, and perhaps still today, the crypt of the Cathedral of St. John the Divine, is the headquarters for solemn ceremonies of the British (Venerable) Order of Malta. Key figures, such as Gregory Bateson's former spouse, Dame Margaret Mead, associated with that British order, have been associated with projects in support of the Satanist "Age of Aquarius" cause.

-- Real History of Satanism, by Lyndon LaRouche


In 635AD Saint Aidan came from Iona and chose to found his monastery on The Holy Island of Lindisfarne. The Christian message flourished here and spread throughout the world.

-- The Holy Island of Lindisfarne, by lindisfarne.org.uk


Rinpoche: Perhaps sometime you could go to Iona and read the Sadhana of Mahamudra in the cathedral."

Johnny: "Why?"

Rinpoche: "The air is very clear there. You will like it."

Johnny: "Okay, Sir. I'll do it."

Rinpoche: "Great! Let's drink to that."

They both drank sake.

In the summer of 2002 Johnny read the Sadhana of Mahamudra in the cathedral watchtower next to Saint Columba's shrine on the island of Iona. I realized again: Rinpoche manifested as Saint Columba and Johnny as Diarmait, his servant.

-- The Mahasiddha and His Idiot Servant, by John Riley Perks


Samuel Bercholz, Swedish publishing executive. Vice president, board directors Vajradhatu, Association Buddhist Meditation Centers, Boulder, since 1977; director Temple of Understanding, New York City, since 1986 ...

-- Samuel Bercholz, by prabook.com


The Temple of Understanding has chapters overseas and was based in New York at the Cathedral Church of St. John the Divine in Morningside Heights before moving in the 1990's to its present center, on Fifth Avenue at 56th Street.

-- The Temple of Understanding: Over 50 Years of Cross Cultural & Interfaith Education, by Templeofunderstanding.org


"If you put God outside," Gregory Bateson warns, "and set him vis-a-vis his creation and if you have the idea that you are created in his image, you will logically and naturally see yourself as outside and against the things around you. And as you arrogate all mind to yourself, you will see the world around you as mindless and therefore not entitled to moral or ethical consideration. The environment will seem to be yours to exploit. Your survival unit will be you and your folks or conspecifics against the environment of other social units, other races, and the brutes and vegetables."

-- Green Paradise Lost, by Elizabeth Dodson Gray


The philosopher Gregory Bateson expressed this agnosticism in his own special way:

The individual mind is immanent but not only in the body. It is immanent also in pathways and messages outside the body; and there is a larger mind of which the individual mind is only a sub-system. This larger mind is comparable to God and is perhaps what some people mean by God, but it is still immanent in the total interconnected social systems and planetary ecology.

-- The Ages of Gaia: A Biography of Our Living Earth, by James Lovelock


Dr. Gregory Bateson, anthropologist with the OSS, and the former husband of anthropologist Margaret Mead, became the director of a hallucinogenic drug experimental clinic at the Palo Alto Veterans Administration Hospital. Through drug experimentation on patients, already hospitalized for psychological problems, Bateson established a core of “initiates” into the nest of Isis Cults, which Huxley had founded in southern California and in San Francisco. Foremost among his Palo Alto recruits was Ken Kesey. By 1967, through Kesey’s efforts in disseminating the drug, they created the “Summer of Love”, in the Haight-Ashbury district of San Francisco.

-- Terrorism and the Illuminati -- A Three Thousand Year History, by David Livingston


For the unprepared mind, however, LSD can be a nightmare. When the drug is administered in a sterile laboratory under fluorescent lights by white-coated physicians who attach electrodes and nonchalantly warn the subject that he will go crazy for a while, the odds favor a psychotomimetic reaction, or "bummer." This became apparent to poet Allen Ginsberg when he took LSD for the first time at the Mental Research Institute in Palo Alto, California, in 1959. Ginsberg was already familiar with psychedelic substances, having experimented with peyote on a number of occasions. As yet, however, there was no underground supply of LSD, and it was virtually impossible for layfolk to procure samples of the drug. Thus he was pleased when Gregory Bateson, [Formerly a member of the Research and Analysis Branch of the OSS, Bateson was the husband and co-worker of anthropologist Margaret Mead. An exceptional intellect, he was turned on to acid by Dr. Harold Abramson, one of the CIA's chief LSD specialists] the anthropologist, put him in touch with a team of doctors in Palo Alto. Ginsberg had no way of knowing that one of the researchers associated with the institute, Dr. Charles Savage, had conducted hallucinogenic drug experiments for the US Navy in the early 1950s.

-- Acid Dreams, The Complete Social History of LSD: The CIA, The Sixties, And Beyond, by Martin A. Lee & Bruce Shlain


After Oklahoma City, the potential of the right-wing anti-government evangelical fanatics for terrorism and violence was re-affirmed by an armed standoff between police and "Republic of Texas" activists demanding the secession of Texas in April 1997. This insurrection was led by Richard Otto, alias "White Eagle," who put out a call inviting members of militias around the country to come to the site, armed for a shootout. The agent provocateur Otto turned out to have been "trained and set into motion by an Air Force officer who toured the world practicing New Age pagan rituals, in consultation with senior British intelligence drug-rock-sex gurus such as Gregory Bateson." Otto finally surrendered on May 3, 1997. (Tony Chaitkin, "The Militias and Pentecostalism")

-- 9/11 Synthetic Terrorism Made in USA, by Webster Griffin Tarpley


Harold Abramson apparently got a great kick out of getting his learned friends high on LSD. He first turned on Frank Fremont-Smith, head of the Macy Foundation which passed CIA money to Abramson. In this cozy little world where everyone knew everybody, Fremont-Smith organized the conferences that spread the word about LSD to the academic hinterlands. Abramson also gave Gregory Bateson, Margaret Mead's former husband, his first LSD. In 1959 Bateson, in turn, helped arrange for a beat poet friend of his named Allen Ginsberg to take the drug at a research program located off the Stanford campus. No stranger to the hallucinogenic effects of peyote, Ginsberg reacted badly to what he describes as "the closed little doctor's room full of instruments," where he took the drug. Although he was allowed to listen to records of his choice (he chose a Gertrude Stein reading, a Tibetan mandala, and Wagner), Ginsberg felt he "was being connected to Big Brother's brain." He says that the experience resulted in "a slight paranoia that hung on all my acid experiences through the mid-1960s until I learned from meditation how to disperse that."

Anthropologist and philosopher Gregory Bateson then worked at the Veterans Administration Hospital in Palo Alto. From 1959 on, Dr. Leo Hollister was testing LSD at that same hospital. Hollister says he entered the hallucinogenic field reluctantly because of the "unscientific" work of the early LSD researchers. He refers specifically to most of the people who attended Macy conferences. Thus, hoping to improve on CIA- and military-funded work, Hollister tried drugs out on student volunteers, including a certain Ken Kesey, in 1960. Kesey said he was a jock who had only been drunk once before, but on three successive Tuesdays, he tried different psychedelics. "Six weeks later I'd bought my first ounce of grass," Kesey later wrote, adding, "Six months later I had a job at that hospital as a psychiatric aide." Out of that experience, using drugs while he wrote, Kesey turned out One Flew Over the Cuckoo's Nest. He went on to become the counterculture's second most famous LSD visionary, spreading the creed throughout the land, as Tom Wolfe would chronicle in The Electric Kool-Aid Acid Test.

-- The Search for the "Manchurian Candidate": The CIA and Mind Control, by John Marks


In preparation for the writing of The Mind Possessed, Dr. Sargant and his team had conducted exhaustive field research, profiling modern-day primitive religious cults, including a wide range of irrationalist, nominally Christian, denominations that particularly proliferated in the most backward rural areas of the American Deep South. This was the America of Elmer Gantry, of "barking dog" convulsions and circus-tent revival meetings.

The Sargant book drew the parallel between such primitive people under the influence of witch doctors, fundamentalist preachers and pagan gods, and the victims of the 1960s drug/rock/sex counterculture. Describing the historical accounts of the celebrations of the ancient Greek pagan god Dionysus, Dr. Sargant wrote:

"Many of the other dancers approached very near trance, and showed states of increased suggestibility at the end of a long and intensive period of repetitive and monotonous dancing. They looked very much like fans of the Beatles or other 'pop groups' after a long session of dancing."


Indeed, a concluding chapter of The Mind Possessed had profiled the newest form of fundamentalist religious irrationalism, "Beatlemania."

One of the clear lessons to come out of the Sargant studies, and other similar profiling work by such Cybernetics Group/CCF players as Dr. Margaret Mead and her husband, LSD-experimenter Dr. Gregory Bateson, was that the most efficient means of promoting irrationalist cults was to exploit existing movements and subcultures.

-- The CCF and the God of Thunder Cult: British Promotion of Irrational Belief Systems in America, by Stanley Ezrol & Jeffrey Steinberg


This investigation [Oklahoma City Bombing] began with a probe into the armed standoff between police and "Republic of Texas" members demanding the secession of Texas, in April 1997. This writer telephoned into the besieged compound and interviewed Richard Otto, alias "White Eagle," who said he was asking members of militias around the country to come to the site, armed for a shootout.

I checked Otto's background, and then shared my findings informally with militia members and others who might have been drawn into the provocation. Otto, it turns out, had been trained and set into motion by an Air Force officer who toured the world practicing New Age pagan rituals, in consultation with senior British intelligence drug-rock-sex gurus such as Gregory Bateson. This unappetizing profile, subsequently spread around by wary militants themselves, helped to discredit and defeat the provocation.

-- Who is Wagging Your Neighbor's Tongue? The Militias and Pentecostalism, by Antony Chaitkin


Image
The retreat in Charlemonte. The Prince tries on his military cap. He instructed the author to outline a m oustache with magic marker to see what it would look like. Photo: Author

Image
Rinpoche sleeping out in the garden of the house at 7th and Aurora. Photographer unknown.

Image
Gold Lake Oil safari to Texas on the search for black gold. Author and Trungpa Rinpoche at site. Photographer unknown.

Image
Rinpoche answering the phone at the Kalapa Court. Photographer unknown.

Image
A strategic military conference between Major John Perks and Major James Gimian. Photographer unknown.

Image
He said, "Let's put on our uniforms and go and have our pictures taken together."
"Why?" I asked.
"It will help later on," he replied.

Image
Rinpoche in his Scottish Highland regalia with the Eliot Clan kilt. Photo: George Holmes/Blair Hansen

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Commodore Major Sir John Perks inspecting the troops before a raid. Photographer unknown.

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Rev. Bill Burns and author performing a Celtic Buddhist marriage. Photo: T. McCarthy, 2002.

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Author and Ven. Margaret Junge, Celtic Buddhist Lineage Holder, drinking Guinness in Ireland. Photo: Bill Burns, 2001.

EDICT
In the name of the Profound Brilliant Just Powerful All-Victorious Rigden, his glorious Sakyong on earth, Dorje Dradul of Mukpo Dong, hereby installs
YESHE TUNGPA, JOHN A. PERKS
as
KUSUNG DAPON
Proclaimed and Sealed at The Kalapa Court, the Seat of the Kingdom of Shambhala, by the profound Brilliant Just Powerful All-Victorious Sakyong Mukpopa, the glorious Dorje Dradul, in the year of the Earth Horse of the sixteenth Rapjung, the first month, the twenty-seventh day; March 5, 1978.


AWARD
In the name of the Profound Brilliant Just Powerful All-Victorious Rigden, his glorious Sakyong on earth, the Dharmaraja Dorje Dradul of Mukpo Dong, hereby awards
YESHE TUNGPA, JOHN PERKS, O.L.K., M.M.M.H,
THE KUSUNG DAPON
for merit in the service of
the Dorje Dradul's military
THE IRON WHEEL
OF THE KINGDOM OF SHAMBHALA
Proclaimed and sealed at the Kalapa Court by the Heavenly-appointed Profound Brilliant Just Powerful All-Victorious Sakyong Mukpopa Dorje Dradul of the Kingdom of Shambhala, in the year of the Earth Sheep of the Sixteenth Rapjung, the first month, the first day: February 27, 1979.


THE KALAPA COURT
APPOINTMENT
In the name of the Profound Brilliant Just Powerful All Victorious Rigden, his glorious Sakyong on earth, the Dharmaraja Dorje Dradul of Mukpo Dong, hereby admits
JOHN ANTHONY PERKS, O.L.K.
for outstanding contribution to
the Culture of the Kingdom of Shambhala
THE ORDER OF ELEGANCE
OF THE KINGDOM OF SHAMBHALA
Proclaimed and sealed at the kalapa Court by the Heavenly-appointed Profound Brilliant Just Powerful All-Victorious Sakyong Mukpopa Dorje Dradul of the Kingdom of Shambhala, in the year of the Iron Monkey of the Sixteenth Rapjung, the first month, the first day: February 17, 1980


THE KALAPA COURT
PROCLAMATION
In the name of the Profound Brilliant Just Powerful All-Victorious Rigden, his glorious Sakyong on earth, the Dharmaraja Dorje Dradul of Mukpo Dong, hereby creates
YESHE TUNGPA
JOHN ANTHONY PERKS, O.L.K., O.E.
WARRIOR
of the Most Radiant and Perky
ORDER OF THE LION OF KALAPA
PROCLAIMED AND SEALED at The Kalapa Court by the Heavenly-Appointed Profound Brilliant Just Powerful All-Victoriouis Sakyong Mukpopa Dorje Dradul of the Kingdom of Shambhala, in the year of the Iron Bird of the Sixteenth Rapjung, the first month, the first day, February 5, 1981


THE KALAPA COURT
APPOINTMENT
In the name of the Profound Brilliant Justs Powerful All-Victorious Rigden, his glorious Sakyong on earth, the Dharmaraja Dorje Dradul of Mukpo Dong, hereby appoints
YESHE TUNGPA, JOHN A. PERKS, O.L.K., O.E.
to the office of
CHAMBERLAIN
PROCLAIMED AND SEALED at The Kalapa Court by the Heavenly-Appointed Profound Brilliant Just Powerful All-Victorious Sakyong Mukpopa Dorje Dradul of the Kingdom of Shambhala, in the year of the Iron Bird of the Sixteenth Rapjung, the first month, the first day: February 5, 1981.


THE KALAPA COURT
Bonnie Johnny Forever
Meeting with you is a test of one's gallantry
Meeting with you is so tempting
That I want to grow old with you.
So we could be strong together.
Discovering such a bonnie Johnny
Is equal to meeting living basic goodness.
It is one of the best treasures that the Mukpo family discovered.
We would like to welcome you as part of our family
Please join and stay with us
As the Chamberlain, the Kusung Dapon
Or for that matter, just basic bonnie Johnny.
May the Rigden Fathers protect you.
Happy Birthday.
Our love and affection to you on this occasion
And for many years to come.

-- Chogyam Trungpa Rinpoche
March 13, 1981


DORJE KASUNG
APPOINTMENT
In the name of the Profound Brilliant Just Powerful All-Victorious Rigden, his glorious Sakyong on earth, the Makkyi Rapjam Dorje Dradul of Mukpo Dong, hereby commends
SIR JOHN A. PERKS
for exemplary loyal service and
historic contribution in the office
of first Kusung Dapon of the
Dorje Kasung of the Kingdom of Shambhala
and hereby appoints him to the office of
TSOMAK DAPON, COMMODORE
Of the Purnachandra Division
of the Dorje Kasung of the
Kingdom of Shambhala

PROCLAIMED AND SEALED at The Kalapa Court by the
Heavenly-Appointed Profound Brilliant Just Powerful
All-Victorious Sakyong Mukpopa Dorje Dradul of the
Kingdom of Shabhala, in the year of the Water Dog
of the Sixteenth Rapjung, the first month, the first
day: February 24, 1982.


During the late 1960s and early 1970s, he spent much of his time at sea on his personal fleet of ships as "Commodore" of the Sea Organization, an elite, paramilitary group of Scientologists.[8][9] Some ex-members and scholars have described the Sea Org as a totalitarian organization marked by intensive surveillance and a lack of freedom.[10] His expedition came to an end when Britain, Greece, Spain, Portugal, and Venezuela all closed their ports to his fleet.

-- L. Ron Hubbard, by Wikipedia


THE KALAPA COURT
APPOINTMENT
In the name of the Profound Brilliant Just Powerful All-Victorious Rigden, his glorious Sakyong on earth, the Dharmaraja Dorje Dradul of Mukpo Dong, hereby designates
SIR JOHN A. PERKS, THE KUSHAP KYI KHYAP
for very devoted and outrageous service
to The Kalapa Court
GARUDA OF KALAPA
PROCLAIMED AND SEALED at The Kalapa Court by the Heavenly-Appointed Profound Brilliant Just Powerful All-Victorious Sakyong Mukpopa Dorje Dradul of the Kingdom of Shambhala, in the year of the Water Dog of the Sixteenth Rapjung, the first month, the first day: February 24, 1982.


About the Author:

John Riley Perks, born in 1934, experienced in early childhood the bombing of England during World War II, which is written about in the manuscript. He went to university in England and immigrated to America in 1950. He started a commune and school in the Adirondacks which has been written about in the book Pagan Time by Micah Perks, published by Counterpoint in 2001. He met Chogyam Trungpa Rinpoche in 1973 and became his butler, attendant, and personal secretary for seven years. After this he became a butler for Bill Cosby for five years, Senator Jay Rockefeller for one year, Mr. and Mrs. Edward Acker for five years, and Mrs. Harris Farnstock [Fahnestock] for three years. Presently he is a Buddhist teacher at the AnaDaire Buddhist Center in Vermont and is currently writing a new book about Celtic Buddhism. John Riley Perks is married, has eight children, and lives in a cottage by the sea in Vermont.
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Re: Former teacher at Boulder's Shambhala accused of sexuall

Postby admin » Thu Feb 28, 2019 8:10 am

CIA Gave Aid to Tibetan Exiles in '60s, Files Show
by Jim Mann
Los Angeles Times
September 15, 1998

NOTICE: THIS WORK MAY BE PROTECTED BY COPYRIGHT

YOU ARE REQUIRED TO READ THE COPYRIGHT NOTICE AT THIS LINK BEFORE YOU READ THE FOLLOWING WORK, THAT IS AVAILABLE SOLELY FOR PRIVATE STUDY, SCHOLARSHIP OR RESEARCH PURSUANT TO 17 U.S.C. SECTION 107 AND 108. IN THE EVENT THAT THE LIBRARY DETERMINES THAT UNLAWFUL COPYING OF THIS WORK HAS OCCURRED, THE LIBRARY HAS THE RIGHT TO BLOCK THE I.P. ADDRESS AT WHICH THE UNLAWFUL COPYING APPEARED TO HAVE OCCURRED. THANK YOU FOR RESPECTING THE RIGHTS OF COPYRIGHT OWNERS.




WASHINGTON — For much of the 1960s, the CIA provided the Tibetan exile movement with $1.7 million a year for operations against China, including an annual subsidy of $180,000 for the Dalai Lama, according to newly released U.S. intelligence documents.

The money for the Tibetans and the Dalai Lama was part of the CIA's worldwide effort during the height of the Cold War to undermine Communist governments, particularly in the Soviet Union and China. In fact, the U.S. government committee that approved the Tibetan operations also authorized the disastrous Bay of Pigs invasion of Cuba.

The documents, published last month by the State Department, illustrate the historical background of the situation in Tibet today, in which China continues to accuse the Dalai Lama of being an agent of foreign forces seeking to separate Tibet from China.

The CIA's program encompassed support of Tibetan guerrillas in Nepal, a covert military training site in Colorado, "Tibet Houses" established to promote Tibetan causes in New York and Geneva, education for Tibetan operatives at Cornell University and supplies for reconnaissance teams.

"The purpose of the program . . . is to keep the political concept of an autonomous Tibet alive within Tibet and among foreign nations, principally India, and to build a capability for resistance against possible political developments inside Communist China," explains one memo written by top U.S. intelligence officials.

Relationship Was Mutually Beneficial

The declassified historical documents provide the first inside details of the CIA's decade-long covert program to support the Tibetan independence movement. At the time of the intelligence operation, the CIA was seeking to weaken Mao Tse-tung's hold over China. And the Tibetan exiles were looking for help to keep their movement alive after the Dalai Lama and his supporters fled Tibet following an unsuccessful 1959 revolt against Chinese rule.

Tibetan exiles and the Dalai Lama have acknowledged for many years that they once received support from U.S. intelligence. But until now, Washington has refused to release any information about the CIA's Tibetan operations.

The U.S. intelligence support for the Tibetans ended in the early 1970s after the Nixon administration's diplomatic opening to China, according to the Dalai Lama's writings, former CIA officials and independent scholars.

The Dalai Lama wrote in his autobiography that the cutoff in the 1970s showed that the assistance from the Americans "had been a reflection of their anti-Communist policies rather than genuine support for the restoration of Tibetan independence."

The newly published files show that the collaboration between U.S. intelligence and the Tibetans was less than ideal. "The Tibetans by nature did not appear to be congenitally inclined toward conspiratorial proficiency," a top CIA official says ruefully in one memo.

The budget figures for the CIA's Tibetan program are contained in a memo dated Jan. 9, 1964. It was evidently written to help justify continued funding for the clandestine intelligence operation.

"Support of 2,100 Tibetan guerrillas based in Nepal: $500,000," the document says. "Subsidy to the Dalai Lama: $180,000." After listing several other costs, it concludes: "Total: $1,735,000." The files show that this budget request was approved soon afterward.

A later document indicates that these annual expenses continued at the same level for four more years, until 1968. At that point, the CIA scrubbed its training programs for Tibetans inside the United States and cut the budget for the entire program to just below $1.2 million a year.

In his 1990 autobiography, "Freedom in Exile," the Dalai Lama explained that his two brothers made contact with the CIA during a trip to India in 1956. The CIA agreed to help, "not because they cared about Tibetan independence, but as part of their worldwide efforts to destabilize all Communist governments," the Dalai Lama wrote.

"Naturally, my brothers judged it wise to keep this information from me. They knew what my reaction would have been."

The Dalai Lama also wrote regretfully in his book that the CIA had trained and equipped Tibetan guerrillas who conducted raids into Tibet from a base camp in Nepal.

The effect of these operations "only resulted in more suffering for the people of Tibet. Worse, these activities gave the Chinese government the opportunity to blame the efforts of those seeking to regain Tibetan independence on the activities of foreign powers--whereas, of course, it was an entirely Tibetan initiative."

Lodi Gyari, the Dalai Lama's personal representative in Washington, said last week that he had no knowledge of the CIA's $180,000-a-year subsidy or how the money was spent.

"I have no clue whatsoever," Gyari said. Speaking more generally of the CIA's past support for the Tibetans, Gyari acknowledged: "It is an open secret. We do not deny it."

Agency Has Resisted Release of Details
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Re: Former teacher at Boulder's Shambhala accused of sexuall

Postby admin » Wed Mar 06, 2019 3:58 am

Samuel Bercholz
publishing executive
by prabook.com
Accessed: 3/5/19

NOTICE: THIS WORK MAY BE PROTECTED BY COPYRIGHT

YOU ARE REQUIRED TO READ THE COPYRIGHT NOTICE AT THIS LINK BEFORE YOU READ THE FOLLOWING WORK, THAT IS AVAILABLE SOLELY FOR PRIVATE STUDY, SCHOLARSHIP OR RESEARCH PURSUANT TO 17 U.S.C. SECTION 107 AND 108. IN THE EVENT THAT THE LIBRARY DETERMINES THAT UNLAWFUL COPYING OF THIS WORK HAS OCCURRED, THE LIBRARY HAS THE RIGHT TO BLOCK THE I.P. ADDRESS AT WHICH THE UNLAWFUL COPYING APPEARED TO HAVE OCCURRED. THANK YOU FOR RESPECTING THE RIGHTS OF COPYRIGHT OWNERS.


Image

Samuel Bercholz, Swedish publishing executive. Vice president, board directors Vajradhatu, Association Buddhist Meditation Centers, Boulder, since 1977; director Temple of Understanding, New York City, since 1986, C.G. Jung Foundation, New York City, since 1990; president Dana Home Care Association, Boulder, 1978—1986; board directors, trustee Naropa Institute, since 1976; Member of Western Book Publications Association (secretary 1974-1976).

Background

Bercholz, Samuel was born on July 5, 1947 in Malmo, Sweden. Son of Rubin H. and Rose (Winter) Bercholz.

Education

Attended, George Washington University, 1965. Attended, San Francisco State University, 1966—1969.

Career

Director Temple of Understanding, New York City, 1986, C.G. Jung Found. Editor: Sacred Art of the World, several vols. Editor Maitreya, 1970-1976.

Editor ReVision, 1982-1986. President Dana Home Care Association, Boulder, 1978-1986.

Membership

Vice president, board directors Vajradhatu, Association Buddhist Meditation Centers, Boulder, since 1977. Director Temple of Understanding, New York City, since 1986, C.G. Jung Foundation, New York City, since 1990. President Dana Home Care Association, Boulder, 1978—1986.

Board directors, trustee Naropa Institute, since 1976. Member of Western Book Publications Association (secretary 1974-1976).

Connections

Married Hazel Silber, 1972. Children: Sara Hamsa, Ivan Martin Pawo.

father: Rubin H. Bercholz
mother: Rose (Winter) Bercholz
spouse: Hazel Silber
child: Sara Hamsa Bercholz
child: Ivan Martin Pawo Bercholz
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Re: Former teacher at Boulder's Shambhala accused of sexuall

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The Temple of Understanding: Over 50 Years of Cross Cultural & Interfaith Education
by templeofunderstanding.org
Accessed: 3/5/19

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Our Founder

THE DREAM OF A VISIONARY

Image
Juliet Hollister and Albert Schweitzer, 1960

In 1960, Juliet Hollister (1916-2000) created the Temple of Understanding (TOU) after a realization that the world was in grave danger unless the gifts, wisdom, and insights of religious traditions could be recognized and cultivated to promote positive social change. She is the first woman to have founded an interfaith organization. Eleanor Roosevelt was among the first to endorse the concept. In the late 1950’s, Juliet traveled the globe, bearing letters of introduction from the former First Lady, in order to gather support from the world’s religious and political leaders. In her letters of introduction, Mrs. Roosevelt wrote:

“May this greatly needed Temple of Understanding come into realization soon, for our world surely needs the inspiration and leadership of such a ‘Spiritual United Nations’.”

Image
Eleanor Roosevelt

That year, Juliet met with luminaries such as Egyptian President Nasser, Indian Prime Minister Jawaharlal Nehru, Pope John XXIII, and Albert Schweitzer – who responded to her request for a meeting with, “Come at once and I will send a canoe.”

After their meeting, Dr. Schweitzer signed Juliet’s travel log “My hopes and prayers are with you in the realization of the great Temple of Understanding, which has a profound significance … The Spirit burns in many flames.”

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Living My Dream - Juliet Hollister

A few years later, in the December 1962 issue of Life Magazine, the cover article described “’Juliet Hollister’s Wonderful Obsession’ as a mission ‘to draw people together to build a movement embracing all faiths.'” This article and the subsequent CBS News documentary gave the TOU international recognition and support, affording Juliet access to other luminaries such as Egyptian President Anwar-el Sadat, Carl Sagan and Dr. Hans Kung. With the support of these and other Founding Friends, the TOU was positioned to host Spiritual Summits in Calcutta (1968) and Geneva (1970). These events allowed religious and spiritual leaders from around the world to open dialogues about injustice, religious persecution, and intolerance. Spiritual Summit V (1975) was the first interfaith conference to be held at the United Nations, and it laid the groundwork for the TOU’s continuing involvement.

The complete story of Juliet’s relationship with the TOU is told in her memoir, Living My Dream.

For Juliet’s New York Times obituary, click here.

Juliet Garretson Hollister, in whose kitchen an interfaith organization called the Temple of Understanding was born 40 years ago, died on Sunday at her home in Greenwich, Conn. She was 84.

In 1960, at a time when nuclear Armageddon was not unthinkable, she felt the need to do something, she said later.

As she recalled it, she was sitting in her kitchen when, over peanut butter sandwiches, she told a like-minded friend, ''The world is in a mess.'' Her prescription, for a starter, was to promote dialogue and understanding among the world's religions.

Mrs. Hollister, who was ''just a nice little mother,'' as she put it, at first got nowhere. She was also, however, the wife of a well-connected partner in a Manhattan law firm and did not simply take the ''no'' of foundation executives. Then she met Eleanor Roosevelt, who liked her idea and opened doors for her.

Mrs. Hollister's idea became the Temple of Understanding, which grew into an international educational group recognized by the United Nations as a nongovernmental organization.

As its moving spirit and chairwoman, Mrs. Hollister met and became acquainted with world figures like the Dalai Lama. From its Manhattan headquarters and under her leadership, the group organized symposiums, round-table discussions at the United Nations, educational projects, global forums and spiritual summit meetings abroad.

In addition to Mrs. Roosevelt, she was supported by Dr. Albert Schweitzer; Pope John XXIII; U Thant, secretary general of the United Nations; Jawaharlal Nehru, the first prime minister of India; and President Anwar el-Sadat of Egypt.

The Temple of Understanding has chapters overseas and was based in New York at the Cathedral Church of St. John the Divine in Morningside Heights before moving in the 1990's to its present center, on Fifth Avenue at 56th Street.

THE WICCA CULT: The WICCA cult came to the surface early during the post-war period, as a legalized association for the promotion of witchcraft. It is the leading publicly known international association of witches in the world today. In the United States, WICCA's outstanding sponsor is the New York Anglican (Episcopal) diocese, under Bishop Paul Moore. Officially, New York's Anglican Cathedral of St. John the Divine has promoted the spread of WICCA witchery through its Lindisfarne center. The late Gregory Bateson conducted such an operation out of the Lindisfarne center during the 1970s.

No later than the 1970s, and perhaps still today, the crypt of the Cathedral of St. John the Divine, is the headquarters for solemn ceremonies of the British (Venerable) Order of Malta. Key figures, such as Gregory Bateson's former spouse, Dame Margaret Mead, associated with that British order, have been associated with projects in support of the Satanist "Age of Aquarius" cause.


-- Real History of Satanism, by Lyndon LaRouche


Mrs. Hollister's husband, Dickerman Hollister, died in 1983. She is survived by their two sons, G. Clay, of Chevy Chase, Md., and Dickerman Jr., of Greenwich; a daughter, Catharine H. Ecton of Cabin John, Md.; six grandchildren; and four great-grandchildren.

Juliet Garretson was born in Forest Hills, Queens. She studied comparative religion at Columbia University and Union Theological Seminary, but as a woman found the road to a career in theology blocked.

But reading up on the world's great faiths, she became convinced that they all, in one way or another, shared basic humane principles.

That belief inspired her concept of the Temple of Understanding as an educational platform and a meeting place for people to learn about one another's creeds: what Eleanor Roosevelt called a ''spiritual United Nations.''

-- Juliet Garretson Hollister, 84; Led Temple of Understanding, by Wolfgang Saxon, 11/30/2000


Juliet Garretson Hollister, 84, housewife who started an international educational group called Temple of Understanding. Hollister was born in Forest Hills, N.Y., and studied comparative religion at Columbia University and Union Theological Seminary. As a woman she found her pursuit of a career in theology stymied. She married a prominent Manhattan lawyer named Dickerson Hollister but did not abandon her interests in world religions. She was a Connecticut housewife who was eating a peanut butter sandwich with a friend one day in 1959 when she began to wonder what the world would be like without religious conflict. That conversation led her to found the Temple of Understanding in 1960. Her idea was to convene religious leaders from all over the world in a dialogue to reduce religious strife. The organization received an early boost from Eleanor Roosevelt, the former first lady, who arranged for Hollister to meet with Jawaharlal Nehru, then India's prime minister, and other world leaders. The Temple of Understanding has held six "spiritual summits" with religious leaders since 1969. The first was held in Calcutta. Later meetings were held in Oxford, Moscow and Kyoto, Japan. Other supporters have included Albert Schweitzer, Pope John XXIII and United Nations Secretary-General U Thant. The New York-based organization has advised the United Nations and is registered with the United Nations as a nongovernmental organization. One of the primary sponsors of the interfaith prayer service at the annual opening of the U.N. General Assembly, it is the oldest global interfaith organization in the United States.

-- Juliet Hollister; Worked for Religious Tolerance, by Los Angeles Times, 12/17/00


My dear friend Juliet Hollister passed away in 2001. She was 84, going on 24. I never really dwelt on her age, for to know her was to know a youthful spirit, though more than likely a very old soul. Forty years ago, from her kitchen in Greenwich, Connecticut, this then housewife and mother gave birth to a vision that became The Temple of Understanding, a United Nations sanctioned forum for the promotion of dialogue and understanding among and between the great religions of the world. Juliet’s friend, Eleanor Roosevelt, called it, The Spiritual United Nations.

Born in Forest Hills, New York, Juliet studied comparative religion at Columbia University and Union Theological Seminary, but as she once told me, “It was not an easy matter at the time for a woman to pursue a career in theology.” After devouring books on the major religions of the world, she became convinced that there was much more that united the great faiths than divided them. She became a living testament to this conviction.

Juliet carried a natural dignity and patrician-like quality, yet was devoid of the all-too-well known nuisances of the ego. She was truly a person without guile, pretense, or condescension. Her personality exuded a great big huggable charm. She had a passion and kindness that combined with a keen intelligence and unusually intense interest in people. She was a kind of magnet, and her presence was felt the moment one found oneself in her company.

Juliet’s life and her magnificent vision were, in a word, simple. I use this word in the highest complimentary sense. The same word comes to mind as I think about one of her dearest friends, His Holiness The Dalai Lama. Ask the Dalai Lama who he is, and he will quickly reply, “I’m just a simple Tibetan monk, nothing more.” Ask the same of Juliet Hollister, and she would respond, “I’m just a simple little mother from Greenwich, Connecticut.” They shared the quality of authenticity. The privilege of meeting authentic persons is truly sweet and illuminating.

The first words I ever heard Juliet say were, “How can I help you?” She had just telephoned me after learning about an idea for a spiritual, human potential television channel I had been trying to generate support for. Before I knew it, she invited me to come to her cottage-like home in Greenwich for tea and to share my vision. She was herself a great storyteller. And the story she loved to tell the most was about her beloved Temple of Understanding, and how that vision became reality.

As she would tell it, “It all began on a day in 1960, sitting in the kitchen of my Greenwich home with a friend, snacking on peanut butter sandwiches, talking about what a mess the world was in, with the spectre of nuclear Armageddon not a remote possibility, when as if out of nowhere, a light turned on in my mind and I excitedly saw an antidote, an ongoing forum where dialogue and understanding could be promoted by bringing all the world’s religions together under one roof.” Juliet would later say that the energy of this idea was enormous, and “I was convinced that I had to do something to bring it into the world.”

She brought the idea to her husband, Dickerman Hollister, a well-networked partner in a Manhattan law firm. After fruitless meetings with foundation executives, Dickerman arranged for his wife to meet Eleanor Roosevelt, at one of the former First Lady’s well-known salons. When approached with the idea, Mrs. Roosevelt immediately became excited, and arranged for Juliet to share her vision with some of the great political, religious, and citizen leaders on a whirlwind ‘round-the-world trip. Joined by her youngest son, Dickie, the Connecticut housewife and mother met privately with U Thant, secretary general of the United Nations; Pope John XXIII; President Nasser of Egypt and his vice president, a young Anwar el-Sadat; Jawaharlal Nehru, India’s first prime minister; Dr. Albert Schweitzer; and the Dalai Lama. Juliet recounts that every leader greeted her idea with resounding and enthusiastic support, except for President Nasser. Though he wasn’t a very pleasant man, he was willing to hear about the idea, and “I remember Mr. Sadat, in an earlier meeting, a much more sympathetic person, as having liked the idea very much,” she recalled. “But in the President’s office, when I actually had the gall to suggest to Mr. Nasser, a vehement enemy of Israel, that it would be a feather in his cap if he initiated peace with that country, he immediately yelled for his security guards to put me and my little boy under arrest, and we were actually thrown into prison!”

The situation looked very bleak, she said, until her son Dickie, when asked by some guards why they were arrested, drew a circle on the dirt floor of the prison cell with his finger, with the symbols of the world’s great religions inscribed inside the circle. “See,” said Dickie, “we want to help bring all the religions together in peace and harmony.” Within the hour, sympathetic guards got word to Mr. Sadat, who gave permission to free Juliet and her son. They were quietly put on the next plane out of the country, unbeknownst to Mr. Nasser.

With the support and blessings of many of the world’s top leaders, Mrs. Hollister’s vision became The Temple of Understanding, which grew into an international educational group recognized by the United Nations as a non-governmental organization. From its Manhattan headquarters, and guided by her leadership and moving spirit, the group organizes symposiums, round-table discussions, educational projects, global forums, and spiritual summit meetings abroad. These summits became a meeting ground for the world’s major spiritual leaders.

The Temple of Understanding also played a key role in developing the North American Interfaith Network, an association of local, regional, national and international interfaith organizations, faith communities, and educational institutions. Conferences are now held annually.

In 1997, the board of directors of The Temple of Understanding created the annual Juliet Hollister Awards. The Award has been given in two categories: one for religious figures who have brought interfaith values into churches, temples, and mosques, and the other for secular figures who have promoted greater understanding of spiritual values in the arts, media, government, science, and law. The award recipients have included: Her Majesty Queen Noor of Jordan; The Very Reverend James Morton; His Holiness Sri Swami Satchidananda; Maestro Ravi Shankar; Mary Robinson, U.N. High Commissioner for Human Rights; and His Holiness the XIVth Dalai Lama. In 1999, the Award was given to Nelson Mandela at the Parliament of the World’s Religions gathering in Cape Town, South Africa. And in subsequent years, other recipients included Chelsea Clinton, in 2010.

I attended the 1997 event, the first Juliet Hollister Awards banquet, at the United Nations. There was Juliet, beaming and resplendent in a blue and gold Indian sari, entering the ballroom to the wild and affectionate acclaim of the 1,000 guests. In 1998, in the magnificent palatial-like hall of the Cipriani Restaurant in Manhattan, sitting next to her beloved friend, the Dalai Lama, more than 2,000 guests stood to give her a long rousing ovation.

“If you love an idea, an idea that is larger than yourself, then love it with all your heart; love it enough to act on it,” she once told me. “Love it enough to put it into the world,” she said. “Don’t give up until you do.”

Juliet succeeded in making her overarching dream a reality. “One unfulfilled dream that I must leave to those who follow me to fulfill,” she said, “is to build and erect the physical Temple of Understanding on the land we purchased years ago in Washington, D.C. The architectural blueprint of the plans for the Temple, executed as well, are also awaiting the hands of the builders when the proper funding comes in,” she said.

After an appearance on The God Squad, the television show co-hosted by a rabbi and a priest on the Telicare Television Network of Long Island, Juliet began to soulfully reflect on the state of the world. “There is so much work yet to be done,” she said. “It is so clear to me that all we have to do is awaken to the fact that we are all ONE, or as my friend Father Thomas Merton has so rightly said, “We are already ONE . . . what we have to become is what we already are.” Said Juliet: “It seems so simple, doesn’t it? Yet so much more work to do. So much more work.”

Above all other places, Juliet loved Kashmir, “the most beautiful spot in all the planet.” She owned a houseboat there, and whenever she could, she would go there “to rest and luxuriate my soul in the sheer beauty of its sacred mountains and skies.” She knew that Kashmir was a place of political conflict and potential danger, yet it would never stop her from making her trips. “I feel the angels are protecting me, and when I go to visit, I always pray that the physical beauty of this God’s world will transform into a beauty experienced on a more ethereal level, penetrating into the hearts and minds of every human being, so that there is beauty too in all our dealings with one another.”

Juliet believed she could see through the veil between life on this side and life in the hereafter and that there was a continuity of consciousness that moved into another plane of existence.

“It’s so clear to me,” she often said, and she firmly believed that one day science would validate and confirm the existence of another side. Juliet was a member of an organization called INIT, comprising a number of leading scientists from around the world, some of them Nobel Laureates, who were conducting technical experiments to secure contact and verify communication from conscious entities who had departed the earthly plane. She claimed that in one of these experiments, she had actually received a visual and audio communication from her beloved husband, Dickerman, who died in 1983.


Bill Moyers, a member of The Temple of Understanding, once said, “I used to think that The Temple of Understanding was an act of sentiment. Now I believe it is an essential strategy for survival.” And for Juliet Garretson Hollister, it has also become her living legacy to a world so very much in its need.

Mike Schwager is host of the Internet radio show, The Enrichment Hour, on WSRadio(dot)com. He is editor of two spiritual blogs, http://www.Enrichment(dot)com, and http://www.EnrichOurWorld(dot)net. Mike is also a communications consultant, serving organizations as a speech writer, media interview trainer and publicist (http://www.mediamavens(dot)com, and http://www.TVtraining(dot)tv). E-mail him at: moschwager@aol.com.

-- Gatekeeper of the Temple of the Heart: Juliet Hollister, Founder of The Temple of Understanding, by Mike Schwager, 03/25/2015
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Re: Former teacher at Boulder's Shambhala accused of sexuall

Postby admin » Wed Mar 06, 2019 4:14 am

The Legacy of Juliet Hollister
by Alison Van Dyk
October 9, 2011

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Image
Juliet Hollister (l.) with her good friend Barbard Marx Hubbard at a 1997 Stanford University planning conference during United Religions Initiative’s formation.

Sometimes the most amazing events are the most improbable. How, during a lunch of peanut butter & jelly sandwiches, did a spark ignite a movement that to this day grows and travels around the world? That is exactly what happened when Juliet Hollister, a housewife and mother of three, while having lunch with a friend, was commiserating over the dire state of the world. Her friend suddenly suggested that someone should bring the leaders of the world’s religions together to work towards peace. A flash of inspiration went off in Juliet’s heart and mind. From that moment on, magical things seemed to happen around Juliet and her “Wonderful Obsession,” a name coined by the Time-Life Magazine article about her, published in 1962.

Imagine a housewife, with no college education or theological degree, accomplishing this. Many of Juliet’s friends told her it was impossible, even dangerous. In 1960, bringing the religions of the world together was so controversial that three Christian ministers in her town felt compelled to visit her, telling her she had no right to pursue such a radical idea. Juliet had no resources except her vision, determination, and the love of a wise and supportive husband, Dickerman, who told her to pray for guidance.

In 1960 there were no interfaith organizations in North America. The International Association for Religious Freedom had relocated in Europe, an organization that began shortly after the First Historic Interfaith Conference in Chicago in 1890. Juliet saw an opportunity to develop interfaith understanding when so many religious traditions of her day were split on dogma and insistent on proselytizing. Juliet’s vision convinced her that interfaith understanding was the only way forward for the human family. Her journey to reignite the interfaith movement in the U.S. was fraught with struggle but ultimately succeeded.

Two days after Juliet began to pray for help, as her husband had suggested, a surprise invitation to dinner resulted in the opportunity to meet Eleanor Roosevelt at a salon in New York City. If anyone could help her, Juliet knew it was this great lady. But with many famous people in attendance, Juliet was about to despair of an audience with Ms. Roosevelt. Then she remembered Dickerman’s words, and she began to pray. Minutes later Eleanor Roosevelt turned to Juliet and asked what she could do to help, and thus began a deep and lasting friendship.

With Eleanor’s letters of introduction, Juliet was able to gain audience with Pope John XXIII, Prime Minister Nehru and President Nasser on a whirlwind tour with her young son Dickerman Jr. in tow. A delightful account of this magical adventure is documented in Juliet’s memoires, “Living My Dream.” Eleanor encouraged the fledgling organization to join the UN as an NGO and Eleanor coined the phrase “A Spiritual United Nations” to describe its mission. The name “Temple of Understanding” was given to Juliet in India by a diplomat’s wife to describe the sacred temple of the body, sacred space, and a place where the divine resides.

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Front cover of Juliet Holister’s Living My Dream, her story of the Temple of Understanding.

Obviously inheriting his mother’s belief in the impossible, 10-year-old Dickerman Jr. was “randomly” picking numbers out of the phone book in India to see who might be interested in supporting his mother’s ideas. Juliet’s subsequent cold call to the B.K. Birla household resulted in a meeting with one of the most powerful families in all of India, supporters who became patrons and provided major support for the first Temple of Understand Summit Conference in Calcutta in 1968. Was that luck, chance, or divine guidance? Juliet was always humble and reserved about her belief and deep connection with a universal spiritual guidance beyond any one faith but acknowledged by all religious traditions. She embraced diversity as the crucible in which a connection to the divine was accessible to all of humanity.

This first Summit was attended by eminent religious leaders, including Thomas Merton, who addressed the audience with the defining statement of the interfaith movement, “What we have to discover is that we are already one.” A young Tibetan monk listening to the conference via short wave radio in Dharamsala, India, was so impressed with this unique gathering that he sent his sister to invite Juliet to visit him. This began a lifelong friendship with His Holiness the Dalai Lama, who years later, upon receiving the Hollister award, referred to Juliet as my “Lama Mama.”

To know Juliet was to love her. She had a flair for the dramatic and an incorrigible sense of humor. Her innocent curiosity was beguiling – yet many times I witnessed her sharp intellect at work surprising politicians, academics and religious leaders with her grasp of international affairs and her vision of interfaith understanding. Juliet rejoiced in the flourishing of the interfaith movement; she was in attendance when the Parliament of the World’s Religions was formed in 1993 and when United Religions Initiative began in 1995. One of the most remarkable persons in the interfaith movement, Juliet’s contributions were monumental in their scope, and yet her legacy is best remembered by those who knew her personally.
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Re: Former teacher at Boulder's Shambhala accused of sexuall

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Temple of Understanding
by Wikipedia
Accessed: 3/5/19

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The Temple of Understanding is an interfaith organization founded in 1960 by Juliet Hollister and located in New York City.[1][2]

History

In its early years, the organization convened large “Spiritual Summits” in Calcutta (1968) and Geneva (1970) bringing together religious and spiritual leaders of diverse traditions to engage in dialogue, and address problems of intolerance, injustice and religious persecution. This network was supported by a distinguished group of “Founding Friends” including Eleanor Roosevelt, U Thant, Pope John XXIII, and the XIVth Dalai Lama, among others.[2][3] These gatherings included Spiritual Summit V (1975), the first interfaith conference held at the United Nations and the first time a woman, Mother Teresa, represented the Catholic Church. The TOU has maintained a strong presence at the United Nations, attending global conferences, organizing workshops, lectures and major events including hosting the 50th Anniversary Celebration of the UN in New York (1995).

As of 2008, the Temple of Understanding had become a leading organization in the interfaith movement.[4]

Mission

The mission of The Temple of Understanding is to achieve peaceful coexistence among individuals, communities and societies through interfaith education. TOU programs emphasize experiential knowledge and dialogue as a means of connecting people across a spectrum of religious communities to create a more just and peaceful world. TOU goals are to:

• foster appreciation of religious and cultural diversity
• expand public discourse on religion and spirituality
• promote constructive social change
• further education for global citizenship

The Temple of Understanding is a 501(c) (3) non-profit and Non-Governmental Organization with Consultative Status at the United Nation (ECOSOC).

The United Nations

In 1960, the TOU was encouraged by Eleanor Roosevelt to become an NGO and embrace Article 18 of the Universal Declaration of Human Rights, protecting freedom of thought, conscience and religion. In 2000 the Millennium Declaration, signed by 189 Member States, identified 8 Millennium Development Goals (MDG) to be achieved by the year 2015. The TOU's representative to the United Nations interweaves these goals throughout the organization's programs at the UN, in addition to sponsoring conferences and workshops on religious freedom.

The Juliet Hollister Awards

In 1996, in support and affirmation of individuals whose life work has advanced the interfaith ideal, the Temple of Understanding established the Juliet Hollister Awards Ceremony. Named in honor of the founder’s achievements, Hollister Awards are granted to individuals who are: 1. Religious figures who bring interfaith values into the place of worship where the faithful congregate; and 2. Secular figures who promote greater understanding of spiritual values in areas such as the arts, education, media, government, science, social justice, law and ecology.

Past awardees include: Her Majesty Queen Noor, the Very Rev. James Parks Morton, Sri Swami Satchidananda, Maestro Ravi Shankar, Henry Luce III, Mary Robinson, His Holiness the XIVth Dalai Lama, Nelson Mandela, Dr. Wangari Maathai, Peter Max, Dr. Thomas Berry, Dr. Coleman Barks, Dr Suheil Bushrui, Cokie and Steven Roberts, Dr. Hans Kung, Pir Vilayat Inayat Khan, Rev. Suzan Johnson Cook, Fr. Thomas Keating, Majora Carter, Dr. Karan Singh, Chief Arvol Looking Horse, Venerable Dr. Yifa, and Daniel Pearl (accepted by Dr. Judea Pearl), Karen Armstrong, His Royal Highness Prince El Hassan bin Talal, His All Holiness Bartholomew, The Most Reverend Desmond M. Tutu, Rev. Dr. James A. Forbes, May Rihani, Rabbi Awraham Soetendorp, NYU Center for Spiritual Life Development Team (Chelsea Clinton, Imam Khalid Latif, and Rabbi Yehuda Sarna).[5][6][7]



Practices

The Temple of Understanding does not itself host religious services. It is an organization that advocates the importance of respect for all faiths.

The Interfaith Dialogue, Education, and Action (IDEA)

The Interfaith Dialogue, Education and Action Program (IDEA) is an education and leadership skills development program for 14 to 19-year-old students.

The mission of IDEA is to empower and educate youth (ages 14 to 19) from different cultural backgrounds to build leadership and critical thinking skills, create strong bonds of friendship across ethnic, cultural and religious groups and engender an appreciation for and willingness to pursue lifelong learning opportunities. By expanding these skills in underserved youth, we can help students gain the confidence and important tools necessary for breaking the cycle of poverty.

The Interfaith Experience

In the fall of 2007, the TOU launched "The Interfaith Experience," a program at the Rubin Museum of Art which presents contemporary artists, thinkers and leaders who provide insights on the role of faith in the creative and intellectual process. Presenters for the series have included actor Linus Roache, The Venerable Nicholas Vreeland, visionary artist Alex Grey, Revs. Alan Lokos and Susanna Weiss, Ezgi Sorman, Dr Kurt Johnson, Loch Kelly and the Rev. Masud Ibn Syedullah, TSSF.

References

1. Braybrooke, Marcus (2009). Beacons of the Light: One Hundred People Who Have Shaped the Spiritual History of Humankind. O Books. p. 86. ISBN 9781846941856.
2. Saxon, Wolfgang (2000-11-30). "Juliet Garretson Hollister, 84; Led Temple of Understanding". New York Times. Retrieved 2015-08-09.
3. Lamb, Henry (October 2001). "Green Religion and Public Policy". Sovereignty International, Inc. Retrieved 2015-08-08.
4. Ghai, O. P. (2008). Sterling Book of Unity in Diversity: Thoughts of the World's Great Religions. Sterling Publishers Pvt. Ltd. p. 7. ISBN 9788120737396.
5. Auld, Larry (2002). "Grantee News" (PDF). The Bridging Tree. New York, New York: The Lifebridge Foundation, Inc. 5 (2). Retrieved 2015-08-08.
6. "Professor Suheil Bushrui Receives Juliet Hollister Award". Steinergraphics.com. 2003-08-20. Archived from the original on 2016-03-04. Retrieved 2015-08-08.
7. "Temple of Understanding to Honor Chief Looking Horse". Western Shoshone Defense Project. Retrieved 2015-08-09.

External links

• Temple of Understanding at the International Interfaith Organisations Network
• Temple of Understanding Website
• UN Listing for Temple of Understanding
• SourceWatch listing for the Temple of Understanding
• Interfaith Experience blog
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Re: Former teacher at Boulder's Shambhala accused of sexuall

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About the C.G. Jung Foundation for Analytical Psychology
by C.G. Jung Foundation
Accessed: 3/5/19

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Ha explained: "Now, however, you make a bridge between you and the one longs for the below. But the serpent crawls at the top and draws the sun up. Then both of you move upward and want to go to the upper (Image), but the sun is below and tries to draw you down. But you draw a line above the below and long for the above and are completely at one. There the serpent comes and wants to drink from the vessel of the below. But there comes the upper cone and stops. Like the serpent, the looking coils back and moves forward again and afterward you very much (--) long to return. But the lower sun pulls and thus you become balanced again. But soon you fall backward, since the one has reached out toward the upper sun. The other does not want this and so you fall asunder, and therefore you must bind yourselves together three times. Then you stand upright again and you hold both suns before you, as if they were your eyes, the light of the above and the below before you and you stretch your arms out toward it, and you come together to become one and must separate the two suns and you long to return a little to the lower and reach out toward the upper. But the lower cone has swallowed the upper cone into itself, because the suns were so close. Therefore you place the upper cone back up again, and because the lower is then no longer there, you want to draw it up again and have a profound longing for the lower cone, while it is empty Above, since the sun Above the line is invisible. Because you have longed to return downward for so long, the upper cone comes down and tries to capture the invisible lower sun within itself. There the serpent's way goes at the very top, you are split and everything below is beneath the ground. You long to be further above, but the lower longing already comes crawling like a serpent, and you build a prison over her. But there the lower comes up, you long to be at the very bottom and the two suns suddenly reappear, close together. You long for this and come to be imprisoned. Then the one is defiant and the other longs for the below. The prison opens, the one longs even more to be below, but the defiant one longs for the above and is no longer defiant, but longs for what is to come. And thus it comes to pass: the sun rises at the bottom, but it is imprisoned and above three nest boxes are made for you two and the upper sun, which you expect, because you have imprisoned the lower one. But now the upper cone comes down powerfully and divides you and swallows the lower cone. This is impossible. Therefore you place the cones tip to tip and curl up toward the front in the center. Because that's no way to leave matters! So it has to happen otherwise. The one attempts to reach upward, the other downward; you must strive to do this, since if the tips of the cones meet, they can hardly be separated anymore --therefore I have placed the hard seed in-between. Tip to tip -- that would be too beautifully regular. This pleases father and mother, but where does that leave me? And my seed? Therefore a quick change of plan! One makes a bridge between you both, imprisons the lower sun again, the one longs for the above and the below, but the other longs especially strongly for the forward, above and below. Thus the future can become -- see, how well I can already say it -- yes, indeed, I am clever -- cleverer than you -- since you have taken matters in hand so well, you also get everything beneath the roof and into the house, the serpent, and the two suns. That is always most amusing. But you are separated and because you have drawn the line above, the serpent and the suns are too far below. This happens because beforehand you curled around yourself from below. But you come together and into agreement and stand upright, because it is good and amusing and fine and you say: thus shall it remain. But down comes the upper cone, because it felt dissatisfied, that you had set a limit above beforehand. The upper cone reaches out immediately for its sun -- but there is nowhere a sun to be found anymore and the serpent also jumps up, to catch the suns. You fall over, and one of you is eaten by the lower cone. With the help of the upper cone you get him out and in return you give the lower cone its sun and the upper cone its as well. You spread yourself out like the one-eyed, who wanders in heaven and hold the cones beneath you -- but in the end matters still go awry. You leave the cones and the suns to go and stand side by side and still do not want the same. In the end you agree to bind yourself threefold to the upper cone descending from above. / I am called Ha-Ha-Ha -- a jolly name -- I am clever -- look here, my last sign, that is the magic of the white man who lived in the great magic house, the magic which you call Christianity. Your medicine man said so himself: I and the father are one, no one comes to the father other than through me. I told you so, the upper cone is the father. He has bound himself threefold to you and stands between the other and the father. Therefore the other must go through him, if he wants to reach the cone" (pp. 13-14).

-- The Red Book: Liber Novus, by C.G. Jung


Home

Welcome to the C.G. Jung Foundation in New York City!

We are pleased to present the following events and learning opportunities. Please join us!

Events and opportunities include:

• Advanced Seminars
• Classes
• Workshops
• Tuesday Lunch Forums
• Audio-tapes

Upcoming Advanced Seminars with CE credits

Spring 2019: Transference/Countertransference
12 Wednesdays: 7:00 - 8:30 pm
February 6 – May 1 (excluding April 17)


Instructor: Irina Doctoroff, LMFT, LP

This course will provide an overview of major clinical issues involved in working in the transference/countertransference field. The class will focus on practical clinical application of theoretical concepts. To that end we will look at both Jungian and psychoanalytic writings as applied to actual cases. We will assess various forms of communication through which analyst and analysand interact and experience one another.

Upcoming Classes

Online-Only Class

Jungian Dream Interpretation Online
5 consecutive Tuesdays, 7:00–8:30 pm, Eastern Time, USA
Beginning February 26, 2019


Instructor Maxson J. McDowell, PhD, LMSW, LP

7.5 CE contact hours for licensed NYS Social Workers, Psychoanalysts and Creative Arts Therapists.

We don’t know where dreams come from but, from experience, we know their purpose. They show us the next possible step in our developing consciousness. They warn us if we are going astray, encourage us if we need it and offer penetrating insights into our confusion. To interpret dreams we have to be disciplined and logical but also emotional, feeling, imaginative and sensate. Using Jung’s concepts as our guide, we will combine our insights to explore each dream and feel success when the class as a whole recognizes an answer and experiences a deepening of consciousness.

Spring I: Beginning February 25, 2019

Relationships with Others: What Can We Learn About Them From C.G. Jung?
5 consecutive Mondays, 7:00–8:40 pm
Beginning February 25, 2019


Instructor David Rottman, MA

Fulfilling relationships are “Extroverted Individuation” according to C.G. Jung. In this course we will explore what Jung meant by that statement, as well as his many other helpful ideas (and the ideas of his pupil, Marie-Louise Von Franz) about the nature of both conscious and unconscious connections between people.

Spring II: Beginning April 8, 2019

Trauma and the Healing Power of the Image
5 consecutive Mondays, 6:00–7:40 pm
Beginning April 8, 2019


Instructor Gary Brown, LCSW, LP

Religion and, later, psychoanalytic work addressed the reality of trauma in human life. Some of the early foci of the newly discovered and developed psychotherapy were “shell shock” and hysteria. At the heart of this was psyche, the mysterious function which develops images from the pains and pleasures of life and allows meaning to happen. We will explore what Jung discovered: that images contain and hold affect, the experience of feeling or emotion.

The Art of C.G. Jung
5 consecutive Wednesdays, 6:30–8:10 pm
Beginning April 10, 2019


Instructor Maria Taveras, LCSW

Inspiration for this course derives from the book The Art of C.G. Jung, which documents the full extent of Jung’s creative imagination as a visual artist. It comprises examples of Jung’s visual art both before and after The Red Book and includes essays that situate Jung’s artistry in the context of modern art. The Art of C.G. Jung will be required reading in this course, and participants will also apply their own creative imagination by doing hands-on, in-class art exercises under the guidance of the instructor.

Revisioning Jungian Theory: A Reading Seminar
5 consecutive Wednesdays, 7:00–8:40 pm
Beginning April 10, 2019


Instructor Harry W. Fogarty, PhD

We will read together Warren Colman’s Act and Image-The Emergence of Symbolic Imagination, along with a critical commentary on Colman’s approach, in an effort to refresh and intensify our understanding of archetypal theory and Jungian process. We shall engage how symbols come to be and function for us as individuals in community.
Note: This course is held at 305 West 107th Street, Suite N.

Sacrifice and Individuation
5 consecutive Thursdays, 6:30–8:10 pm
Beginning April 11, 2019


Instructor David Walczyk, EdD, LP

In this class, we seek to answer the question, what is the relationship between sacrifice and living the process of individuation? Participants are encouraged to consider their relationship to sacrifice and its purpose in their individuation and in the individuation of those they care about. With a firm grounding in the history and fundamentals of sacrifice and individuation, we will consider how that relationship manifests itself in our time: first, collectively in the wellness industry and then personally in clinical practice.

Upcoming Tuesday Lunch Forums

Images of Coniunctio in Christiana Morgan's Visions
Tuesday, March 5, 2019: 12:30 – 1:30 pm


A First Tuesday Lunch Forum presented by Ilona Melker, LCSW.
Jung's Vision Seminars are based on the manuscripts of his and Christiana Morgan. Jung did not address in the seminars that the direction of the visions was moving toward coniunctio, the uniting of the masculine with the feminine as opposites. Our visual explorations will be some unexplored images of coniunctio in the manuscripts that Jung did not touch upon.

Upcoming Workshops

Falling Apart and Coming Together: Addressing the Pain of Trauma Using Art Based Approaches
Saturday, February 23, 2019:
9:30 am– 4:30 pm


A day-long workshop led by Paula Howie, ATR-BC, LPC, LCPAT

Contact hours: 6 CE contact hours for Licensed NYS Social Workers, Psychoanalysts and Creative Arts Therapists for this program.

This session will focus on the history of trauma with an emphasis on the Intensive Trauma Therapy (ITT) approach created by Drs. Linda Gantt and Louis Tinnin from their work in the 1980s and 1990s. The ITT intervention is an art-focused approach. It is designed to treat the common clusters of trauma-based problems, including eliminating intrusive and arousal symptoms, and reducing avoidance and numbing symptoms without the person reliving the trauma. The presentation will cover the theoretical basis of the approach and will include lecture, personal experiential, and representative case materials.

The Red Book: An Encounter with Jung's Words and Images
Saturday, March 30, 2019:
9:30 am– 4:30 pm


A day-long workshop led by Sanford L. Drob, PhD

Contact hours: 6 CE contact hours for Licensed NYS Social Workers, Psychoanalysts and Creative Arts Therapists for this program.

This workshop will provide an introduction to Jung's Red Book (Liber Novus) and a meditation upon a selection of Jung's painted images. Our primary goals will be to understand the relevance of The Red Book to personal growth, the psychotherapeutic process, and the pursuit of life-meaning. We will examine the Red Book in the context of Jung's earlier and later works, his personal crisis in relationship to Freud, and the work's place in the history of ideas. Amongst the topics to be considered: meaning and the absurd, chaos and order, the death of the inner hero, masculine and feminine, shadow and persona, good and evil, reason and unreason, sanity and madness, "accepting all," God and self, and the guidance of one's soul.

Natural Cycles, Natural Symbols: Individuation as Ecology
Saturday, April 13, 2019:
9:30 am– 4:30 pm


A day-long workshop led by Melanie Starr Costello, PhD

Contact hours: 6 CE contact hours for Licensed NYS Social Workers, Psychoanalysts and Creative Arts Therapists for this program.

By aligning psycho-spiritual maturation with the natural process, our program envisages individuation as a path that embraces the inextricable relationship between life and death principles and assents to Creation as mystery. We will confront dominant cultural constructs that alienate us from the body and obstruct psyche's connection with the non-human world. In hope of redress, we construct an alternative model of consciousness, envisaging a nature-based-symbolic attitude that reconnects us with our roots in nature, conjoining mind, soul, and cosmos.

We will discuss the varied archetypal energies that inform our identities and chosen place in the world. We consider: what is the purpose of longevity? What is wisdom? We conclude by reconstructing our portrait of the individuated person, elucidating the nature-based dimensions of social, family and spiritual life.

Inner Authority: Its Definition and Its Development
Saturday, May 4, 2019:
9:30 am– 4:30 pm


A day-long workshop led by Julie Bondanza, PhD

Contact hours: 6 CE contact hours for Licensed NYS Social Workers, Psychoanalysts and Creative Arts Therapists for this program.

Sociologists describe three types of authority: legal/rational, which is based on enacted rules and regulations such as in government or other established institutions; traditional, which is based on long established cultural patterns; and charismatic authority, which is based on a person’s ability that can inspire devotion and obedience. But in this workshop we will focus on the development of inner authority through which we can become and stand for who we truly are. We will use myths, fairy tales, dreams and personal experience to elaborate this idea.

Quadrant

New Issue of Quadrant Published
Vol XLVIII:1 Spring/Summer 2018

Articles include:

• Window Shades and Bad Guys: Dreamscapes of Transformation in the Face of War
— Robin B. Zeiger
• Miss Frank Miller: Jung's Sherpa from Alabama
— Samuel L. Ryals
• The Living Skeleton: A Depth Psychological Study of Anorexia Nervosa based on C.G. Jung's Complex Theory
— Casey J. Winter
• Soul and Spirit from a Psychological Perspective
— Paul Ashton
• Tropes of Trackings, Tropes of Traps
— Craig Canfield
• In Memoriam: Erel Shalit, PhD
— Kathryn Madden, Nancy Swift Furlotti, Robin B. Zeiger
Reviews by Kevin J. Foley and Jane Selinske.
• Book Reviews
— Hilda Seidman, Deborah Howell, John Romig Johnson

28 East 39th Street, New York, NY 10016 | Tel: (212) 697-6430 | info@cgjungny.org

About

The C.G. Jung Foundation for Analytical Psychology, founded in 1962, is dedicated to helping men and women grow in conscious awareness of the psychological realities in themselves and society, find healing and meaning in their lives, reach greater depth in their relationships, and live in response to their discovered sense of purpose. The Foundation is located in its mid-Manhattan brownstone, which it shares with the other institutional members of the C.G. Jung Center.

We welcome the public to our extensive program of lectures, seminars, courses, symposia, and workshops. Our bookstore offers for sale a wide selection of books on analytical psychology and related subjects, and our journal Quadrant offers interesting and accessible articles and reviews on analytical psychology.

The work of the C.G. Jung Foundation is made possible by the generosity of its members.

Please support our important activities with your contribution.

Board of Trustees

Jane Selinske, President
Julie M. Bondanza, Vice President
Rollin Bush, Treasurer
Anne Ortelee, Secretary
Harmar Brereton
Joanne Bruno
Teresa Cintron
Melanie Starr Costello
Sara E. Gil-Ramos
Heide M. Kolb
Ann Walle
David Weiss
Janet M. Careswell, Executive Director
jcareswell@cgjungny.org
Bailey Anderson Webmaster

Our activities include:

• Presenting an educational program on various aspects of Jungian thought, from the fundamentals of analytical psychology to the processes of social and cultural unfolding.
• Offering continuing education courses, workshops, discussion forums, and conferences.
• Offering seminars for professionals in the field of mental health, in cooperation with the C.G. Jung Institute of New York.
• Encouraging and disseminating research, discourse, and writing on analytical psychology, archetypal symbolism, and related areas of Jungian thought.
• Publishing Quadrant: The Journal of the C.G. Jung Foundation for Analytical Psychology, and other materials such as tapes of lectures and symposia.
• Providing a book service, encompassing a bookstore and a mail-order service.
• Cooperating and collaborating with other Jungian organizations on projects of mutual importance.
• Administering the C.G. Jung Center building.
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