Freda Bedi, by Wikipedia

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1974 Seminary: Visit the 1974 Vajradhatu Seminary in Snowmass, Colorado
by Vicki Alexis Genson
January 13, 2017

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Filmed and edited by Vicki Genson




Vajradhatu seminary, a twelve-week program of practice and study, was the principal training ground for Trungpa Rinpoche’s North American students. During his lifetime, the Vidyadhara conducted thirteen seminaries starting in 1973. The 1974 Seminary took place during September, October, and November of 1974 in Snowmass, Colorado.

The images and sounds that make up this film were all recorded during the Seminary, primarily during days off. His Holiness the 16th Gyalwa Karmapa visited Seminary and performed the Black Crown Ceremony, during his first visit to North America. The nun at the end, touching foreheads with Rinpoche, is Sister Palmo, Freda Bedi, an Englishwoman who gave Trungpa Rinpoche English language lessons in India, and facilitated his entrance into Oxford University.





Throughout the film, there are many glimpses of seminary participants, including Bill Ames, Diane Ames, Latha Barasch, Marc Barasch, Cicely Berglund, Helen Berliner, Gene Bobker, Ken Campbell, Rob Curtis, Nancy Craig, Cyrus Crane, Lodro Dorje, Graham Elliott, Jonathan Eric, Martha Espeset, Fred Ferraris, Wendy Ferraris, Rick Fields, David Flint, Martin Fritter, Tom Garnett, Jason Gavras, Carolyn Gimian, Brian Grimes, Gerry Haase, Paul Hardman, Alice Haspray, Richard Haspray, Tom Hast, Norman Hirsch, Rachel Homer, Giovannina Hughes, Laura Kaufman, Hart Keeler, Rick Kentner, Dr. John Kerns, Max King, Poppy Koch, Otto Koch, Michael Kohn (Sherab Chodzin), Robin Kornman, Tania Leontov, Linda Levine, Ellen Mains, Michelle Matthews, Tony Matthews, Meera Mead, Larry Mermelstein, Bob Morehouse, Noreen Morris, Molly Nudell, Tom Pathe, Douglas Penick, Meg Penick, Bob Rader, Arlan Ray, Reggie Ray, Bruce Robinson , Melissa Robinson, Dorje Root, Karen Roper, John Roper, Marvin Ross, David Sable, Eric Salter, Alan Schwartz, Julie Sheen, Susan Skjei, Alan Sloan, Judy Smith, Bob Sonne, Ricky Spiegel, Ann Spruyt, Alan Sternman, Lena Stone, Margaret Sullivan (Drescher), Randy Sunday, Paul Susnis, Erik Swanson, Anna Taylor, John Tischer, Tsultrim (the monk), Tsultrim Allione, Ludwig Turzanski,

Chogyam Trungpa often worked with large groups of participants. Quite early on he realized that it would not always be possible to provide everyone with the tools and the education to do ikebana in all of the dharma art seminars he presented. Moreover, he was trying to work with principles that could apply to many artistic enterprises, not just flower arrangement. So Chogyam Trungpa, together with Ludwig Turzanski, an art professor from the University of Colorado who was instrumental in the development of dharma art, came up with the idea of object arrangements: arranging various ordinary objects as an exercise for students attending his seminars on art and dharma. In this practice, someone chooses an object and places it on a tapletop or piece of paper. This is the heaven element, which represents the vastness of the primary manifestation and gives the arrangement its tone.

-- Chogyam Trungpa: His Life and Vision, by Fabrice Midal

Over the years, Rinpoche was invited to do a number of ikebana or flower-arranging exhibitions. Later, the exhibits evolved into Dharma Art "installations" in which Rinpoche placed extraordinary flower arrangements in rooms that he and his students designed and created. At the end of 1980, he and a group of students had done a major Dharma Art installation at the LAICA (Los Angeles Institute of Contemporary Art) Gallery. In September, 1981, Rinpoche went to San Francisco for several weeks to give a Dharma Art seminar and to do an installation there.

As with so many other areas, his artistic endeavors drew a large group of students to him, some of them professional artists but many not. A group called the Explorers of the Phenomenal World was formed to explore the principles of Dharma Art and to work on the exhibits and installations. One of the directors of this work, Ludwig Turzanski, was a professor of art at the University of Colorado when we arrived in Boulder. Ludwig and his wife Basia were our close friends from the earliest days in Boulder.

-- Dragon Thunder: My Life with Chogyam Trungpa, by Diana J. Mukpo with Carolyn Rose Gimian

Karl Usow, Patricia Usow, Gerry Weiner, Eric Weiss, Lee Weingrad, Herbert Wickenheiser, David Wright, and Elaine Yuen.

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Integral Yoga (Satchidananda)
by Wikipedia
Accessed: 8/1/19

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Integral Yoga is a system of yoga that claims to synthesize six branches of classical Yoga philosophy and practice: Hatha, Raja, Bhakti, Karma, Jnana, and Japa yoga. It was brought to the West by Swami Satchidananda Saraswati, the first centre being founded in 1966. Its aim is to integrate body, mind, and spirit, using physical practices and philosophical approaches to life to develop the physical, emotional, intellectual, and spiritual aspects of individuals.[1] The system includes the practices of asana (yoga postures), pranayama (breathing exercises), and meditation to develop physical and mental stillness so as to access inner peace and joy, which Satchidananda believed was a person's true nature. It also encourages practitioners to live service-oriented lives.[2]

Integral Yoga is based on interfaith understanding. Satchidananda taught that all religions share essential universal principles and encouraged Integral Yogis to respect and honor the unity in diversity, summarized by his motto, "Truth is one, paths are many." [3] It is not a religion, but a combination of teachings that form the foundation of spiritual practice. Its branches are not hierarchical in nature; practitioners can find a combination of practices that suits their individual needs.

Classes of Integral Yoga are taught around the world. Its headquarters, Satchidananda Ashram–Yogaville, is in Buckingham, Virginia.[4]

Teachings

The main practices of Integral Yoga focus on restoring the ease and peace of the body and mind. Swami Satchidananda said that "dis-ease"—the disturbance of one's natural ease—is the cause of disease, so prevention and restoration are the hallmarks of Integral Yoga practices.[1]

Principles

The Goal of Integral Yoga, According to Swami Satchidananda:

The goal of Integral Yoga, and the birthright of every individual, is to realize the spiritual unity behind all the diversities in the entire creation and to live harmoniously as members of one universal family. This goal is achieved by maintaining our natural condition of a body of optimum health and strength, senses under total control, a mind well-disciplined, clear and calm, an intellect as sharp as a razor, a will as strong and pliable as steel, a heart full of unconditional love and compassion, an ego as pure as a crystal, and a life filled with Supreme Peace and Joy.

The teachings of Integral Yoga are rooted in the system of Yoga formalized by the sage Patanjali in the Yoga Sutras of Patanjali.[5] Foundational teachings include moral and ethical precepts (yama and niyama), which include non-violence, truthfulness, non-stealing, moderation, non-greed, purity, contentment, self-discipline, spiritual study, and leading a dedicated or selfless life.[6] Integral Yoga synthesizes the following six branches of classical Yoga.

Six branches

Hatha Yoga combines asanas with pranayama, and deep relaxation. A vegetarian diet and abstinence from tobacco, alcohol, and other stimulants are part of this physical component. Patanjali stated that asanas should be "steady and comfortable." Therefore, Integral Yoga practitioners are encouraged to avoid over-exertion and to take periods of rest and relaxation during their practice, allowing for a more meditative flow.[7]

An Integral Yoga Hatha course


A swami leads an Integral Yoga hatha course at the Satchidananda Ashram in Yogaville.

Raja Yoga is the path of meditation and self-discipline, based on ethical principles. Practicing the eight limbs of Yoga described in the Yoga Sutras of Patanjali helps to strengthen and harmonize all aspects of the individual, culminating in Self-realization.[8] The Yoga Sutras offer detailed guidance on how to practice. In the Integral Yoga tradition, these teachings are seen as tools for transformation. Swami Satchidananda encouraged his students to implement them in daily life, explaining that, "The teachings of Raja Yoga are a golden key to unlock all health, happiness, peace, and joy." [9]

Bhakti Yoga, the practice that focuses on cultivating love and devotion toward God, is derived from the Bhagavad Gita[10] and the Yoga Sutras of Patanjali,[11] which assert that total love and surrender to God would aid the practitioner on the path to enlightenment. In the Integral Yoga tradition, Bhakti Yoga is practiced in many ways. Common practices include kirtan call-and-response chanting, prayer, puja (worship), and "constant remembrance of the divine". The Integral Yogi finds these devotional practices to be external expressions of an internal attitude of surrender, or releasing the ego's selfish wanting.[12]

Karma Yoga is selfless service, a form of meditation in action. It gives without expecting anything in return; thinking of the actions themselves as an offering to the divine or to all of humanity.[13] In the Integral Yoga tradition, Karma Yoga is a central practice. Swami Satchidananda taught that the key to happiness is being of service to others. His motto was "The dedicated ever enjoy supreme peace and joy. Therefore, live only to serve." [14]

Jnana Yoga, the path of wisdom, involves study, analysis, and the cultivation of greater awareness. Through it, practitioners strive to cease to identify with their bodies and minds and realize the unchanging "witness" within. To attain this awareness, Integral Yogis practice reflection and self-inquiry, both of which can be forms of meditation. Reflection means that a part of the mind stands back and observes; this part of the mind is referred to as the witness. Self-inquiry in Jnana Yoga is a more direct questioning of "Who am I?"—a practice aimed at aiding a practitioner in experiencing his or her true identity.[15]

Japa Yoga, mantra repetition, is one of the easiest and most effective direct approaches to developing a successful meditation practice. When one utilizes a mantra, that mantra represents and invokes in one's system a particular aspect of the "cosmic vibration."[16] Swami Satchidananda explained that mantras don't have to have personal meaning—anything that calms and uplifts the mind when repeated could be considered mantra. However, he also suggested that selected mantras, given through an initiation, could be beneficial, "like a prescription signed by a doctor."[17]

Spread in the West

In 1966, filmmaker Conrad Rooks invited Swami Satchidananda to visit Europe.[18] During this visit, he was invited to give talks and classes at Divine Life Societies throughout Europe. He returned to Europe thereafter, having received invitations to speak on Integral Yoga at Yoga conferences, at Yoga centers, and to serve as an advisor to Yoga organizations.[19] During the first European visit, pop artist Peter Max consulted with Rooks and then suggested that Swami Satchidananda visit America on his return to the East. A two-day visit led to an extended stay in order to teach Integral Yoga to American students.[18]


Swami Satchidananda opening the Woodstock Music and Art Festival.

In 1966, the first Integral Yoga Institute was founded on the Upper West Side of New York City. There, Swami Satchidananda, and some of his newly trained students began leading classes for the general public in Hatha, meditation, breath work, and stress management.[18] In August 1968, a group of students took up residence in an apartment in the 500 West End Avenue building to immerse themselves in the yogic lifestyle, forming the first Integral Yoga ashram.

Swami Satchidananda's students in New York planned and organized a public lecture on Integral Yoga for him to deliver at Carnegie Hall. There, a sold-out Hatha demonstration and lecture took place in January 1969.[1] Later that year in August, he was invited to give the invocation at the opening of the Woodstock Music and Art Festival.[20]

You remember that big concert they had back in the 60’s, where everybody was smoking pot, and they were doing experiments on young people? Guess who did all of the flying in of all the bands and drug dealers and everything? Who arranged it all? General Sheehan’s father. Woodstock, New York. That’s where he’s from. Now, isn’t that unusual that the head of NATO would be [organizing a rock concert?]

And his brother was doing all kinds of weapons deals, and selling things to the military. And I went to his wife’s home after my husband disappeared. They lived in a Virginia house.

[Pastor Strawcutter] Was Woodstock a –

[Kay Griggs] Of course! A testing ground for drugs! Of course, it was just an experiment. Like the Jim Jones thing down there. I think even little David Koresh was used.

-- Mrs. Kay Griggs on How the Government Works, Interview with Eric Hufschmid

Soon after, Satchidananda's weekly lectures on Integral Yoga moved to the Universalist Church on Central Park West, as crowds became larger. Finally, in 1970, a large building in New York's West Village was purchased, which continues to be the site of the Integral Yoga Institute today.[1] The members of the Institute opened New York's first vegetarian food store, Integral Yoga Natural Foods, in 1972. It remained the only all-vegetarian health food store in Manhattan until it closed January 2019.[21]

More Integral Yoga Institutes, teaching centers, and ashrams opened in the late 1960s and early 1970s across America. In 1975, Integral Yoga established one of the first Yoga teacher training certification programs and, in 1999, joined with other US-based Yoga lineages to form the Yoga Alliance.[1]

Controversies

Some followers criticised the founder for sexual misconduct and protested against him at Woodstock in 1991.[22][23]

Institutions


The LOTUS Shrine in Yogaville, VA at the Satchidananda Ashram—the headquarters of Integral Yoga

Integral Yoga Institutes and Centers exist on six continents. The international headquarters of Integral Yoga, Satchidananda Ashram–Yogaville, in Buckingham, Virginia, is a large community and programs center dedicated to Integral Yoga.[24]

In 1972, many people attending programs at the Integral Yoga centers and institutes in America expressed interest in developing residential Yoga communities, or ashrams. Yogaville West, the first Satchidananda Ashram was located in Seigler Springs, California. In 1973, a second ashram opened in Pomfret, Connecticut, which became the headquarters for the Integral Yoga organization.[18][19]

In 1980, due to severe winters, Swami Satchidananda closed the Connecticut ashram and moved the community to Buckingham, Virginia. Satchidananda Ashram–Yogaville, serves as Integral Yoga's world headquarters and is home to the Light Of Truth Universal Shrine (LOTUS). As of 2015, around 220 people lived permanently in Yogaville, and 2,000 to 3,000 guests were visiting each year. Yogaville operates as a residential spiritual community, Yoga retreat and programs center, and as a Yoga training center, offering teacher trainings, workshops, vegetarian cooking courses, and programs designed around the teachings of Integral Yoga.[25]

In the grounds of Satchidananda Ashram—Yogaville is the Integral Yoga Academy. This is a training center that offers certification courses in Hatha Yoga and therapeutic Yoga, as well as continuing education courses for health care professionals. This academy operates year-round, offering residential programs that encourage students to immerse themselves in a "yogic lifestyle" based on the teachings of Integral Yoga.[26]

References

1. Anjali, P. (2005). Boundless Giving: The Life and Service of Sri Swami Satchidananda (A Commemorative) (Vol. 1). Integral Yoga Magazine.
2. Satchidananda, Swami. What Is Integral Yoga? Yogaville. Integral Yoga International.
3. Satchidananda, Swami LOTUS: The Truth is One. (n.d.)
4. De Sachy, Kumari. [Yogaville.org About Yogaville]. Integral Yoga International. 15 May 2015.
5. Integral Yoga: About. (n.d.). Retrieved May 6, 2015, from http://www.integralYoga.org/about
6. Swami, Satchidananda. The Yoga Sutras of Patanjali. Integral Yoga Publications. 2012. ii-17. ISBN 978-1938477072
7. Swami, Satchidananda. To Know Your Self. 2008. 65-85. Print
8. Karunananda, S. Raja Yoga: The Nature of the Mind. (n.d.)
9. Swami, Satchidananda. The Yoga Sutras of Patanjali. 2012. 57-69.
10. Swami, S. (1988). The Living Gita: The Complete Bhagavad Gita - A Commentary for Modern Readers (8, 9.34 and 18.55).
11. Swami, Satchidananda. The Yoga Sutras of Patanjali. 2012. 57-69. (9, Sutra I.23; II.45). Print.
12. Satchidananda, Swami. Yogaville. Integral Yoga International. Web. 15 May 2015.
13. Maze, K. Karma Yoga: At Your Selfless Service. (2014, May 1)
14. Satchidananda, S. The Greatness of Karma Yoga. (n.d.)
15. Jnana Yoga: Who am I? A Talk by Sri Swami Satchidananda [Motion picture on DVD]. (1994). Integral Yoga Multimedia.
16. Sivananda, S. Japa Yoga. (n.d.)
17. Satchidananda, S. To Know Your Self. 2008. 129-131. Print.
18. Anjali, P. The Milestones of Sri Swami Satchidananda. (n.d.)
19. Anjali, P. (Director). (2007). Living Yoga [Motion picture on DVD]. Integral Yoga Multimedia.
20. Martin, Douglas (21 August 2002). "Swami Satchidananda, Woodstock Guru, Dies at 87". The New York Times.
21. Integral Yoga Natural Foods: A History. (n.d.)
22. Broad, William J. (27 February 2012). "Yoga and Sex Scandals: No Surprise Here". The New York Times.
23. Chopra, Sonia (14 June 1999). "Satchidananda's Yoga Ashram Caught Up In A New Controversy, Past Sexual Charges Begin Resurfing". Rediff.
24. Integral Yoga: Lineage. (n.d.).
25. About Yogaville. Yogaville. Integral Yoga International, 2012. W
26. The Integral Yoga Academy. Yogaville. Integral Yoga International, 2012.

Further reading

• Katz, Donald (1992). Home Fires: An Intimate Portrait of One Middle-Class Family in Postwar America | Excerpts from the book--regarding Satchidananda, Integral Yoga and Yogaville. HarperCollins. pp. 377 ff. ISBN 978-0060190095. Archived from the original on 5 July 2014.

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Naropa University
by Wikipedia
Accessed: 8/1/19

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.

Naropa University
Seal of Naropa University
Type Private, non-profit
Established 1974
President Charles G. Lief
Academic staff
164
Undergraduates 402
Postgraduates 617
Location Boulder, Colorado, United States
Website http://www.naropa.edu


Naropa's main Arapahoe Campus, as seen from Arapahoe Avenue.

Naropa University is an American private liberal arts university in Boulder, Colorado. Founded in 1974 by Tibetan Buddhist teacher Chögyam Trungpa, it is named for the 11th-century Indian Buddhist sage Naropa, an abbot of Nalanda. The university describes itself as Buddhist-inspired, ecumenical, and nonsectarian rather than Buddhist. Naropa promotes non-traditional activities like meditation to supplement traditional learning approaches.

Naropa was accredited by the North Central Association of Colleges and Schools in 1988, making it the first Buddhist-inspired academic institution to receive United States regional accreditation. It remains one of only a handful of such schools. The university has hosted a number of Beat poets under the auspices of its Jack Kerouac School of Disembodied Poetics.

History


The Administration Building


Allen Ginsberg Library

Naropa University was founded by Chögyam Trungpa, an exiled Tibetan tulku who was a Karma Kagyu and Nyingma lineage holder. Trungpa entered the USA in 1970, established the Vajradhatu organization in 1973, and then in 1974, established Naropa Institute under the Nalanda Foundation.[1] Initially, the Nalanda Foundation and Vajradhatu were closely linked, having nearly identical boards of directors. In subsequent years they differentiated into more independent institutions.[2]

Trungpa asked poets Allen Ginsberg, Anne Waldman, John Cage, and Diane di Prima to found a poetics department at Naropa during the first summer session. Ginsberg and Waldman, who roomed together that first summer, came up with the name for the Jack Kerouac School of Disembodied Poetics.[3]

Naropa's first formal degree programs were offered in 1975–76. These included a BA in Buddhist studies and visual art, MA in psychology, MFA in visual art, and expressive arts certificates in dance, theater, and poetics.

The MA in psychology was originally designed as an extension of Trungpa's Maitri program, a 16-week meditation course held in Connecticut, and based on Vajrayana teachings on esoteric energy patterns within the mind and body. Trungpa asked Marvin Casper to restructure the Maitri program for use at Naropa as a full-fledged graduate degree program in contemplative psychology. Casper went on to chair that department and edit two of Trungpa’s books. Initially for the degree, students were required to attend three of the institute’s summer sessions, take two Maitri programs in Connecticut, and complete a six-month independent project.

In 1977, at Trungpa's urging, Naropa's administration made the decision to seek regional accreditation. Evaluation visits continued through 1986, and in 1988, Naropa Institute received accreditation from the North Central Association of Colleges and Schools. In the mid-1980s, Naropa's president, Barbara Dilley, asked Lucien Wulsin to chair the board of directors. One of Wulsin's first acts was to formally separate Naropa from Vajradhatu.[4] Ties with Vajradhatu were further weakened with the physical relocation of Vajradhatu's main center to Halifax, and then by Trungpa's death in 1987.

In 1991 Naropa's board of trustees hired John Cobb, a Harvard-educated lawyer and practicing Buddhist, as president.[5] Thomas B. Coburn served in this role from 2003 to 2009, succeeded by Stuart C. Lord in July 2009. Naropa denotes Buddhist teacher Sakyong Mipham as its current lineage holder.[6]

The university began engaging in electrophysiology research at The Graduate School of Counseling and Psychology when the university introduced new equipment for the study of heart rate variability, galvanic skin response, and respiration during 2012 - 2014. Later, Jordan Quaglia, PhD established the Cognitive and Affective Sciences Laboratory to study Electroencephalography (EEG) to monitor brainwave patterns in 2016 - 2017 [7].

Spiritual principles

Naropa promotes contemplative education – a term used primarily by teachers associated with Naropa University or Shambhala Buddhist organizations – including activities such as meditation, the Japanese tea ceremony, taijiquan, Christian labyrinth, ikebana, and neo-pagan ritual.[citation needed] Robert Goss comments that

Geoffrey Samuel, Reginald Ray, and Judith Simmer-Brown have traced the Shambhala lineage [Trungpa's teaching] back to the 19th century Rimé movement in Eastern Tibet... When Naropa describes itself as a Buddhist-inspired, 'nonsectarian' liberal arts college, "nonsectarian" translating to the Tibetan rimed. Nonsectarian does not, however, mean 'secular' as it is commonly used in higher education. Nonsectarian is perhaps understood as ecumenical openness to contemplative practices and arts of the world religious traditions that foster precision, gentleness, and, spontaneity.[8]

Goss goes on to note that as with many U.S. Protestant and Catholic colleges and universities, Naropa has faced pressure to establish independence from its associated religious organization, Shambhala International; but unlike many such institutions, it has avoided relegating religion to the periphery of university life.[9]

Naropa's description of contemplative education makes liberal use of Buddhist language and concepts. For example, its catalogue speaks of "students wholeheartedly engag[ing] in mindfulness awareness practices in order to cultivate being present in the moment"..."the development of openness, self-awareness, and insight"...and "interior work" as "preparation for compassionate and transformative work in the world."[10]

As of 2008, contemplative education requirements include: All undergraduate students must select three semester hours of "Body-Mind Practice" such as taijiquan or African dance, as well as three hours of "World Wisdom Traditions" which may include a religion course. In addition certain majors, such as psychology and religious studies, require specialized courses in meditation. In the psychology program, the type of meditation required is specific to Shambhala Buddhism.[citation needed] Besides these requirements, a number of Naropa's professors incorporate a contemplative element into their classroom teaching or course requirements, such as beginning with a bow or a moment of silence or asking students to consider how to integrate their studies into their lives.

For one day each semester, Naropa University holds Community Practice Day, during which regular classes are not held and offices are closed. On this day, members of the Naropa community — students, faculty, staff, and others — are invited to participate in group sitting meditation practice during the morning. Other contemplative disciplines are offered throughout the day. Panel discussions, departmental lunches, and community service projects are often offered in the afternoon. The stated object of the day is to cultivate togetherness in the Naropa community and to emphasize the importance of leading a mindful, aware life rather than a high-speed, cluttered one.

Notable alumni

• Gregory Alan Isakov
• Brenda Coultas
• Bunky Echo-Hawk
• Justine Frischmann
• Tim Z. Hernandez
• Cedar Sigo
• Eleni Sikelianos
• Brad Will

See also

• Colorado portal
• Buddhism portal
• University portal
• Buddhist universities in the United States and Canada

References

1. Hayward (2008) pp.91–93
2. Goss, p. 220.
3. "The Inner Scholar". New York Times. November 4, 2007. Retrieved March 5, 2013.
4. Goss, p. 220
5. Goss, p. 221
6. "Naropa lineage holder".
7. Hernandez, Elizabeth (August 2, 2017). "'Souped-up meditation': Boulder's Naropa University to back up mindfulness with science". Boulder Daily Camera. Retrieved May 17, 2019.
8. Goss, pp. 218–219.
9. Goss, p. 229 ff.
10. "Naropa on contemplative education".

Further reading

• Clark, Tom: The Great Naropa Poetry Wars. Graham Mackintosh, 1979. ISBN 0-932274-06-4.
• Goss, Robert E. "Buddhist Studies at Naropa: Sectarian or Academic?" Chapter twelve of Duncan Ryuken Williams & Christopher S. Queen (eds.), American Buddhism: Methods and Findings in Recent Scholarship. Curzon Press, 1999.
• Kashner, Sam. When I Was Cool: My Life at the Jack Kerouac School. HarperCollins, 2004. ISBN 0-06-000566-1.
• Hayward, Jeremy (2008) "Warrior-King of Shambhala: Remembering Chögyam Trungpa" ISBN 0-86171-546-2
• Marin, Peter. "Spiritual Obedience: The Transcendental Game of Follow the Leader." In Harpers Magazine. February 1979.
• Sanders, Ed (ed.): The Party: A Chronological Perspective on a Confrontation at a Buddhist Seminary. 1977.

External links

• Official website

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The Spiritual Odyssey of Freda Bedi
by Richard
United Kingdom Shang Shung Institute
The London Institute of Tibetan Studies
August 27, 2017

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.

Excerpt From: THE SPIRITUAL ODYSSEY OF FREDA BEDI: England, India, Burma, Sikkim & Beyond. published by Shang Shung Editions in September 2017.
Author: Naomi Levine

CHAPTER ONE: A Conscious Death

I met Freda Bedi not in her life but in her death. From the little I knew, I imagined her an English memsahib, a vestige of the British raj, a great organizer, a doer of good deeds, an Oxford-educated aristocrat. In photographs, she was to be seen always standing behind her guru, the great Sixteenth Karmapa, her large deep-set eyes glowing with tender devotion, her gaze showing no trace of a history that could have been any other. I saw her simply as a nun in maroon robes, although on closer inspection, her face showed she had drunk deeply of a potent spiritual elixir. Nonetheless I thought of her only as a quiet presence in the eclectic entourage of monks, spiritual seekers, and hippies of the 60’s who surrounded the Sixteenth Karmapa. Her death in 1977 had been barely noted in Buddhist circles.


HH Karmapa at Karme Choling 1974. John Gorman to his left, Karl Springer far right. Sister Palmo standing left. original slide 1974 in KCL fonds. Shambhala Archives.

But when her attendant Anila Pema Zangmo described the manner of her death, I had to reconsider my first impressions. Zangmo described her death as manifesting signs that indicated Freda Bedi had reached a high level of realization. Implausible as it seemed, Freda, the daughter of a watchmaker from Derbyshire, might have been a bodhisattva, a remarkable incarnation. Why had I never heard this? Such things seldom pass unnoticed in the Buddhist world where news of a conscious death usually travels far. As I delved deeper, I was intrigued by the mythic dimension of her life’s journey and its conclusion amid signs of the miraculous.

**********************

Anila Pema Zangmo was an unusually confident Tibetan nun. She had every reason to feel blessed by the Buddha in the spring of 1980 when I first met her at Sherabling, the monastic seat of Tai Situ Rinpoche where I had lived for five years. The monastery spread like a fan on three ridges high in the Dhauladhar Mountain Range of the Kangra Valley, thirteen kilometers from where Freda Bedi had built a simple retreat house in the village of Andretta.

Pema Zangmo had been the lifelong attendant of the first Western woman to be ordained as a nun in the Vajrayana or Tibetan Buddhist tradition. After Freda’s death in 1977, she had continued to develop Tilokpur, her nunnery, located on a site above the cave of Tilopa, an enlightened Indian master who had meditated there a thousand years before. Now here was Ani Zangmo, strong enough at the age of forty to manage the construction of a nuns’ retreat center in a pine forest on the western slope of Sherabling.

Pema Zangmo’s karma had borne fruit of an unusual kind for a village girl from a simple family. Only the most fortunate see with their own eyes the fruition of a spiritual path or bear witness to the signs of attainment, as she claimed to have beheld.

Born to a Buddhist family in a remote village in Himachal Pradesh, at the age of twenty-five she paid homage to the lineage of enlightened masters in a year’s retreat, completing 110,000 arduous full-length prostrations in one month at a back-breaking rate of 4,000 per day. Fortune led her, following a lama’s advice, to Dalhousie in 1963, where Freda Bedi had started the Young Lamas’ Home School and was helping Tibetan refugees. Although Ani Zangmo was not a refugee, her faith in the Buddha Dharma brought her into close contact with an especially courageous woman at the forefront of her time.

Freda Bedi was the first English woman to voluntarily enter prison as a freedom fighter under Mohandas Gandhi for Indian independence. She became a close friend of Nehru, the first Prime Minister and his only daughter Indira and was appointed Social Welfare Advisor as the Tibetans flooded the borders of India escaping from the Chinese in 1959.

On meeting the Sixteenth Karmapa, the renowned hierarch of the Karma Kagyu tradition, Freda embraced Tibetan Buddhism and became the Karmapa’s chela or heart disciple.


HH 16th Karmapa and Sister Palmo [and Diana Mukpo], Shambhala archives

In 1966 at the age of fifty-five she shifted her focus from worldly achievements and family life to take ordination as a Buddhist nun. The Karmapa gave her the name Karma Khechog Palmo but like all the Tibetans, he called her by the more familiar but respectful Mummy-la. In the same year he ordained Pema Zangmo on his visit to Freda Bedi’s school for young lamas in Dalhousie. Ani Pema Zangmo was twenty-six.

Outwardly, Freda Bedi and Pema Zangmo seemed at opposite ends of the social and physical spectrum. Freda’s aristocratic demeanor did not reveal the fact that her parents were simple English country folk nor that her Oxford education, significant as it was, resulted in a graduation with only a third class degree. She was elegant, fair, delicate but strong-minded; Anila Zangmo was robust, determined, and earthy in manner. What they both embodied with singular certainty was an intensity of faith and devotion to the spiritual path. And they shared a guru, the Karmapa.

Pema Zangmo became Sister Palmo’s attendant, serving her with devotion day and night, both on her numerous retreats and outside of them. ”Karmapa said to me, ‘Look after Mummy. Looking after me and looking after Mummy are the same.”’ On March 26, 1977, the night before the World Buddhist Conference was to begin, she attended Mummy-la on the last day of her life in their room at the Oberoi Hotel in Delhi. The miraculous signs she witnessed at Sister Palmo’s transition marked Pema Zangmo’s life forever, for one thing inspiring her to reach out to Westerners at Sherabling in contrast to the attitude of the suspicious elderly Tibetan monks.

I arrived at Sherabling two years after Freda’s death. You had to be strong to survive there. In winter leopards came down from the mountains and snatched small dogs and calves. The summer heat brought out the reptile population. Gigantic lizards like small dinosaurs emerged from behind thin exhausted trees to sun themselves on the rocks. Long thick muscular snakes slithered hastily out of sight at the sound of approaching footsteps. At night jackals prowled the forests, shrieking their relentless grief. The water supply dried up and we all suffered from dysentery. No cars, no paved roads, no phones, no taxis, no clean water, no ATM’s, no taps, no flush toilets, no culinary variety. Under these primitive conditions six Westerners were building retreat houses.

The sloping site I chose for my construction was at the furthest end of the same hillside as Pema Zangmo’s retreat hut, about a five-minute sprint on the topmost ridge. She walked unusually fast and came through the woods to arrive breathless at dusk after a full day in the bazaar procuring a consignment of black-market cement.

Barely had we exchanged greetings before she mentioned what was uppermost on her mind. In broken English she related the highlights of Freda’s amazing story which emerged in bursts with every phrase an exclamation mark. ”Mummy-la, Mummy-la, Holy Mother,” she intoned excitedly as if to invoke her presence. ”She is very high incarnation. Karmapa said she is bodhisattva, White Tara emanation. All the lamas call her Mummy. She is like the sun shining. Everywhere is Dharma. People are all the same. She is real bodhisattva. Everything she gives away.”

Anila hurriedly blurted out the story of a remarkable death. ”When she die, her body get smaller and smaller and there are rainbows. I see it with my own eyes. Her death is very famous.” I listened with surprise. No one else seemed to be aware of what Anila was telling me, that this Western woman who had led a full, active life, had shown signs of enlightenment at her death. Miraculous signs in after-death meditation shown by great lamas are made known immediately to inspire their disciples. Thus there was something about Anila’s account that I felt did not quite ring true. My suspicion was confirmed when I asked Tai Situ Rinpoche about it; he was disinclined to commit himself as if the subject were taboo.

Sporadically over a few years at Sherabling and decades later at our meeting in Delhi, more fragments of Mummy-la’s story, as narrated by Pema Zangmo, came to light. ”The night she died,” Anila continued, “I said ‘Karmapa is far away.’ She said, ‘Not far away. He is always with me.’ She said we needed the record of Karmapa chanting Lama Chenno, “Calling the Lama.” We played the Lama Chenno tape of Jamgon Kongtrul and Karmapa. She said, ‘My guru is always with me, not far away.’”

”That night she did Mahakala protector puja. I made some bread, she ate, and then we talked. She gave me some advice. She said, ‘Tomorrow go to find some Lama.’ She put her clothes away nicely. She was wearing her normal ani robes, no zen. She went into meditation. I didn’t sleep properly. I heard her breathing heavily. When I went into her room she was sitting in meditation, but she was gone, still in meditation.”

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William Butler Yeats photographed in 1903 by Alice Boughton

William Butler Yeats[a] (13 June 1865 – 28 January 1939) was an Irish poet and one of the foremost figures of 20th-century literature. A pillar of the Irish literary establishment, he helped to found the Abbey Theatre, and in his later years served two terms as a Senator of the Irish Free State. He was a driving force behind the Irish Literary Revival along with Lady Gregory, Edward Martyn and others.

Yeats was born in Sandymount, Ireland and educated there and in London. He spent childhood holidays in County Sligo and studied poetry from an early age when he became fascinated by Irish legends and the occult. These topics feature in the first phase of his work, which lasted roughly until the turn of the 20th century. His earliest volume of verse was published in 1889, and its slow-paced and lyrical poems display debts to Edmund Spenser, Percy Bysshe Shelley, and the poets of the Pre-Raphaelite Brotherhood. From 1900, his poetry grew more physical and realistic. He largely renounced the transcendental beliefs of his youth, though he remained preoccupied with physical and spiritual masks, as well as with cyclical theories of life. In 1923, he was awarded the Nobel Prize in Literature.

Biography

Early years

William Butler Yeats was born at Sandymount in County Dublin, Ireland.[1] His father, John Butler Yeats (1839–1922), was a descendant of Jervis Yeats, a Williamite soldier, linen merchant, and well-known painter who died in 1712.[2] Benjamin Yeats, Jervis's grandson and William's great-great-grandfather, had in 1773[3] married Mary Butler[4] of a landed family in County Kildare.[5] Following their marriage, they kept the name Butler. Mary was of the Butler of Neigham (pronounced Nyam) Gowran family, descended from an illegitimate brother of the 8th Earl of Ormond.[6]

By his marriage, William's father John Yeats was studying law but abandoned his studies to study art at Heatherley School of Fine Art in London.[7] His mother, Susan Mary Pollexfen, came from a wealthy merchant family in Sligo, who owned a milling and shipping business. Soon after William's birth, the family relocated to the Pollexfen home at Merville, Sligo to stay with her extended family, and the young poet came to think of the area as his childhood and spiritual home. Its landscape became, over time, both literally and symbolically, his "country of the heart".[8] So also did its location on the sea; John Yeats stated that "by marriage with a Pollexfen, we have given a tongue to the sea cliffs".[9] The Butler Yeats family were highly artistic; his brother Jack became an esteemed painter, while his sisters Elizabeth and Susan Mary—known to family and friends as Lollie and Lily—became involved in the Arts and Crafts movement.[10]

Yeats was raised a member of the Protestant Ascendancy, which was at the time undergoing a crisis of identity. While his family was broadly supportive of the changes Ireland was experiencing, the nationalist revival of the late 19th century directly disadvantaged his heritage and informed his outlook for the remainder of his life. In 1997, his biographer R. F. Foster observed that Napoleon's dictum that to understand the man you have to know what was happening in the world when he was twenty "is manifestly true of W.B.Y."[11] Yeats's childhood and young adulthood were shadowed by the power-shift away from the minority Protestant Ascendancy. The 1880s saw the rise of Charles Stewart Parnell and the home rule movement; the 1890s saw the momentum of nationalism, while the Catholics became prominent around the turn of the century. These developments had a profound effect on his poetry, and his subsequent explorations of Irish identity had a significant influence on the creation of his country's biography.[12]

In 1867, the family moved to England to aid their father, John, to further his career as an artist. At first, the Yeats children were educated at home. Their mother entertained them with stories and Irish folktales. John provided an erratic education in geography and chemistry and took William on natural history explorations of the nearby Slough countryside.[13] On 26 January 1877, the young poet entered the Godolphin school,[14] which he attended for four years. He did not distinguish himself academically, and an early school report describes his performance as "only fair. Perhaps better in Latin than in any other subject. Very poor in spelling".[15] Though he had difficulty with mathematics and languages (possibly because he was tone deaf[16]), he was fascinated by biology and zoology. In 1879 the family moved to Bedford Park taking a two-year lease on 8 Woodstock Road.[17] For financial reasons, the family returned to Dublin toward the end of 1880, living at first in the suburbs of Harold's Cross[18] and later Howth. In October 1881, Yeats resumed his education at Dublin's Erasmus Smith High School.[19] His father's studio was nearby and William spent a great deal of time there, where he met many of the city's artists and writers. During this period he started writing poetry, and, in 1885, the Dublin University Review published Yeats's first poems, as well as an essay entitled "The Poetry of Sir Samuel Ferguson". Between 1884 and 1886, William attended the Metropolitan School of Art—now the National College of Art and Design—in Thomas Street.[1] In March 1888 the family moved to 3 Blenheim Road in Bedford Park.[20] The rent on the house was £50 a year.[17]

He began writing his first works when he was seventeen; these included a poem—heavily influenced by Percy Bysshe Shelley—that describes a magician who set up a throne in central Asia. Other pieces from this period include a draft of a play about a bishop, a monk, and a woman accused of paganism by local shepherds, as well as love-poems and narrative lyrics on German knights. The early works were both conventional and, according to the critic Charles Johnston, "utterly unIrish", seeming to come out of a "vast murmurous gloom of dreams".[21] Although Yeats's early works drew heavily on Shelley, Edmund Spenser, and on the diction and colouring of pre-Raphaelite verse, he soon turned to Irish mythology and folklore and the writings of William Blake. In later life, Yeats paid tribute to Blake by describing him as one of the "great artificers of God who uttered great truths to a little clan".[22] In 1891, Yeats published John Sherman and "Dhoya", one a novella, the other a story. The influence of Oscar Wilde is evident in Yeats's theory of aesthetics, especially in his stage plays, and runs like a motif through his early works.[23] The theory of masks, developed by Wilde in his polemic The Decay of Lying can clearly be seen in Yeats's play The Player Queen,[24] while the more sensual characterisation of Salomé, in Wilde's play of the same name, provides the template for the changes Yeats made in his later plays, especially in On Baile's Strand (1904), Deirdre (1907), and his dance play The King of the Great Clock Tower (1934).[25]

Young poet


1900 portrait by Yeats’ father, John Butler Yeats

The family returned to London in 1887. In March 1890 Yeats joined the Hermetic Order of the Golden Dawn, and with Ernest Rhys[26] co-founded the Rhymers' Club, a group of London-based poets who met regularly in a Fleet Street tavern to recite their verse. Yeats later sought to mythologize the collective, calling it the "Tragic Generation" in his autobiography,[27] and published two anthologies of the Rhymers' work, the first one in 1892 and the second one in 1894. He collaborated with Edwin Ellis on the first complete edition of William Blake's works, in the process rediscovering a forgotten poem, "Vala, or, the Four Zoas".[28][29]

Yeats had a lifelong interest in mysticism, spiritualism, occultism and astrology. He read extensively on the subjects throughout his life, became a member of the paranormal research organisation "The Ghost Club" (in 1911) and was especially influenced by the writings of Emanuel Swedenborg.[30] As early as 1892, he wrote: "If I had not made magic my constant study I could not have written a single word of my Blake book, nor would The Countess Kathleen ever have come to exist. The mystical life is the centre of all that I do and all that I think and all that I write."[31] His mystical interests—also inspired by a study of Hinduism, under the Theosophist Mohini Chatterjee, and the occult—formed much of the basis of his late poetry. Some critics disparaged this aspect of Yeats's work.[32]

His first significant poem was "The Island of Statues", a fantasy work that took Edmund Spenser and Shelley for its poetic models. The piece was serialized in the Dublin University Review. Yeats wished to include it in his first collection, but it was deemed too long, and in fact, was never republished in his lifetime. Quinx Books published the poem in complete form for the first time in 2014. His first solo publication was the pamphlet Mosada: A Dramatic Poem (1886), which comprised a print run of 100 copies paid for by his father. This was followed by the collection The Wanderings of Oisin and Other Poems (1889), which arranged a series of verse that dated as far back as the mid-1880s. The long title poem contains, in the words of his biographer R. F. Foster, "obscure Gaelic names, striking repetitions [and] an unremitting rhythm subtly varied as the poem proceeded through its three sections";[33]

We rode in sorrow, with strong hounds three,
Bran, Sceolan, and Lomair,
On a morning misty and mild and fair.
The mist-drops hung on the fragrant trees,
And in the blossoms hung the bees.
We rode in sadness above Lough Lean,
For our best were dead on Gavra's green.

"The Wanderings of Oisin" is based on the lyrics of the Fenian Cycle of Irish mythology and displays the influence of both Sir Samuel Ferguson and the Pre-Raphaelite poets.[34] The poem took two years to complete and was one of the few works from this period that he did not disown in his maturity. Oisin introduces what was to become one of his most important themes: the appeal of the life of contemplation over the appeal of the life of action. Following the work, Yeats never again attempted another long poem. His other early poems, which are meditations on the themes of love or mystical and esoteric subjects, include Poems (1895), The Secret Rose (1897), and The Wind Among the Reeds (1899). The covers of these volumes were illustrated by Yeats's friend Althea Gyles.[35]

During 1885, Yeats was involved in the formation of the Dublin Hermetic Order. The society held its first meeting on 16 June, with Yeats acting as its chairman. The same year, the Dublin Theosophical lodge was opened in conjunction with Brahmin Mohini Chatterjee, who travelled from the Theosophical Society in London to lecture. Yeats attended his first séance the following year. He later became heavily involved with the Theosophy and with hermeticism, particularly with the eclectic Rosicrucianism of the Hermetic Order of the Golden Dawn. During séances held from 1912, a spirit calling itself "Leo Africanus" apparently claimed it was Yeats's Daemon or anti-self, inspiring some of the speculations in Per Amica Silentia Lunae.[36] He was admitted into the Golden Dawn in March 1890 and took the magical motto Daemon est Deus inversus—translated as 'Devil is God inverted'.[ b] He was an active recruiter for the sect's Isis-Urania Temple, and brought in his uncle George Pollexfen, Maud Gonne, and Florence Farr. Although he reserved a distaste for abstract and dogmatic religions founded around personality cults, he was attracted to the type of people he met at the Golden Dawn.[37] He was involved in the Order's power struggles, both with Farr and Macgregor Mathers, and was involved when Mathers sent Aleister Crowley to repossess Golden Dawn paraphernalia during the "Battle of Blythe Road". After the Golden Dawn ceased and splintered into various offshoots, Yeats remained with the Stella Matutina until 1921.[38]

Maud Gonne

Main article: Maud Gonne


Maud Gonne c. 1900

In 1889, Yeats met Maud Gonne, a 23-year-old English heiress and ardent Irish Nationalist.[c] She was eighteen months younger than Yeats and later claimed she met the poet as a "paint-stained art student."[39] Gonne admired "The Island of Statues" and sought out his acquaintance. Yeats began an obsessive infatuation, and she had a significant and lasting effect on his poetry and his life thereafter.[40] In later years he admitted, "it seems to me that she [Gonne] brought into my life those days—for as yet I saw only what lay upon the surface—the middle of the tint, a sound as of a Burmese gong, an over-powering tumult that had yet many pleasant secondary notes."[41] Yeats's love was unrequited, in part due to his reluctance to participate in her nationalist activism.[42]

In 1891 he visited Gonne in Ireland and proposed marriage, but was rejected. He later admitted that from that point "the troubling of my life began".[43] Yeats proposed to Gonne three more times: in 1899, 1900 and 1901. She refused each proposal, and in 1903, to his dismay, married the Irish nationalist Major John MacBride.[44] His only other love affair during this period was with Olivia Shakespear, whom he first met in 1894, and parted from in 1897.


W. B. Yeats (no date)

Yeats derided MacBride in letters and in poetry. He was horrified by Gonne's marriage, at losing his muse to another man; in addition, her conversion to Catholicism before marriage offended him; Yeats was Protestant/agnostic. He worried his muse would come under the influence of the priests and do their bidding.[45]

Gonne's marriage to MacBride was a disaster. This pleased Yeats, as Gonne began to visit him in London. After the birth of her son, Seán MacBride, in 1904, Gonne and MacBride agreed to end the marriage, although they were unable to agree on the child's welfare. Despite the use of intermediaries, a divorce case ensued in Paris in 1905. Gonne made a series of allegations against her husband with Yeats as her main 'second', though he did not attend court or travel to France. A divorce was not granted, for the only accusation that held up in court was that MacBride had been drunk once during the marriage. A separation was granted, with Gonne having custody of the baby and MacBride having visiting rights.[46]


William Butler Yeats, Charcoal drawing by John Singer Sargent,1908

Yeats's friendship with Gonne ended, yet, in Paris in 1908, they finally consummated their relationship. "The long years of fidelity rewarded at last" was how another of his lovers described the event. Yeats was less sentimental and later remarked that "the tragedy of sexual intercourse is the perpetual virginity of the soul."[43] The relationship did not develop into a new phase after their night together, and soon afterwards Gonne wrote to the poet indicating that despite the physical consummation, they could not continue as they had been: "I have prayed so hard to have all earthly desire taken from my love for you and dearest, loving you as I do, I have prayed and I am praying still that the bodily desire for me may be taken from you too."[47] By January 1909, Gonne was sending Yeats letters praising the advantage given to artists who abstain from sex. Nearly twenty years later, Yeats recalled the night with Gonne in his poem "A Man Young and Old":[48]

My arms are like the twisted thorn
And yet there beauty lay;
The first of all the tribe lay there
And did such pleasure take;
She who had brought great Hector down
And put all Troy to wreck.

In 1896, Yeats was introduced to Lady Gregory by their mutual friend Edward Martyn. Gregory encouraged Yeats's nationalism and convinced him to continue focusing on writing drama. Although he was influenced by French Symbolism, Yeats concentrated on an identifiably Irish content and this inclination was reinforced by his involvement with a new generation of younger and emerging Irish authors. Together with Lady Gregory, Martyn, and other writers including J. M. Synge, Seán O'Casey, and Padraic Colum, Yeats was one of those responsible for the establishment of the "Irish Literary Revival" movement.[49] Apart from these creative writers, much of the impetus for the Revival came from the work of scholarly translators who were aiding in the discovery of both the ancient sagas and Ossianic poetry and the more recent folk song tradition in Irish. One of the most significant of these was Douglas Hyde, later the first President of Ireland, whose Love Songs of Connacht was widely admired.

Abbey Theatre

Main article: Abbey Theatre


Yeats photographed in 1908 by Alvin Langdon Coburn

In 1899, Yeats, Lady Gregory, Edward Martyn and George Moore began the Irish Literary Theatre to present Irish plays.[50] The ideals of the Abbey were derived from the avant-garde French theatre, which sought to express the "ascendancy of the playwright rather than the actor-manager à l'anglais."[51][52] The group's manifesto, which Yeats wrote, declared, "We hope to find in Ireland an uncorrupted & imaginative audience trained to listen by its passion for oratory ... & that freedom to experiment which is not found in the theatres of England, & without which no new movement in art or literature can succeed."[53]

The collective survived for about two years but was not successful. Working with two Irish brothers with theatrical experience, William and Frank Fay, Yeats's unpaid yet independently wealthy secretary Annie Horniman, and the leading West End actress Florence Farr, the group established the Irish National Theatre Society. Along with Synge, they acquired property in Dublin and on 27 December 1904 opened the Abbey Theatre. Yeats's play Cathleen ni Houlihan and Lady Gregory's Spreading the News were featured on the opening night. Yeats remained involved with the Abbey until his death, both as a member of the board and a prolific playwright. In 1902, he helped set up the Dun Emer Press to publish work by writers associated with the Revival. This became the Cuala Press in 1904, and inspired by the Arts and Crafts Movement, sought to "find work for Irish hands in the making of beautiful things."[54] From then until its closure in 1946, the press—which was run by the poet's sisters—produced over 70 titles; 48 of them books by Yeats himself.

Yeats met the American poet Ezra Pound in 1909. Pound had travelled to London at least partly to meet the older man, whom he considered "the only poet worthy of serious study."[55] From that year until 1916, the two men wintered in the Stone Cottage at Ashdown Forest, with Pound nominally acting as Yeats's secretary. The relationship got off to a rocky start when Pound arranged for the publication in the magazine Poetry of some of Yeats's verse with Pound's own unauthorised alterations. These changes reflected Pound's distaste for Victorian prosody. A more indirect influence was the scholarship on Japanese Noh plays that Pound had obtained from Ernest Fenollosa's widow, which provided Yeats with a model for the aristocratic drama he intended to write. The first of his plays modelled on Noh was At the Hawk's Well, the first draft of which he dictated to Pound in January 1916.[56]

The emergence of a nationalist revolutionary movement from the ranks of the mostly Roman Catholic lower-middle and working class made Yeats reassess some of his attitudes. In the refrain of "Easter, 1916" ("All changed, changed utterly / A terrible beauty is born"), Yeats faces his own failure to recognise the merits of the leaders of the Easter Rising, due to his attitude towards their ordinary backgrounds and lives.[57]

Yeats was close to Lady Gregory and her home place of Coole Park, Co, Galway. He would often visit and stay there as it was a central meeting place for people who supported the resurgence of Irish literature and cultural traditions. His poem, "The Wild Swans at Coole" was written there, between 1916 and 1917.

He wrote prefaces for two books of Irish mythological tales, compiled by Augusta, Lady Gregory: Cuchulain of Muirthemne (1902), and Gods and Fighting Men (1904). In the preface of the latter, he wrote: "One must not expect in these stories the epic lineaments, the many incidents, woven into one great event of, let us say the War for the Brown Bull of Cuailgne or that of the last gathering at Muirthemne."[58]

Politics

Yeats was an Irish Nationalist, who sought a kind of traditional lifestyle articulated through poems such as 'The Fisherman'. However, as his life progressed, he sheltered much of his revolutionary spirit and distanced himself from the intense political landscape until 1922, when he was appointed Senator for the Irish Free State.[59][60]

In the earlier part of his life, Yeats was a member of the Irish Republican Brotherhood.[61] Due to the escalating tension of the political scene, Yeats distanced himself from the core political activism in the midst of the Easter Rising, even holding back his poetry inspired by the events until 1920.

In the 1930s Yeats was fascinated with the authoritarian, anti-democratic, nationalist movements of Europe, and he composed several marching songs for the right-wing Blueshirts, although they were never used. He was a fierce opponent of individualism and political liberalism and saw the fascist movements as a triumph of public order and the needs of the national collective over petty individualism. On the other hand, he was also an elitist who abhorred the idea of mob-rule, and saw democracy as a threat to good governance and public order.[62] After the Blueshirt movement began to falter in Ireland, he distanced himself somewhat from his previous views, but maintained a preference for authoritarian and nationalist leadership.[63] D. P. Moran called him a minor poet and "crypto-Protestant conman."[64]

Marriage to Georgie Hyde Lees

Main article: Georgie Hyde-Lees


Walter de la Mare, Bertha Georgie Yeats (née Hyde-Lees), William Butler Yeats, unknown woman, summer 1930; photo by Lady Ottoline Morrell

By 1916, Yeats was 51 years old and determined to marry and produce an heir. His rival John MacBride had been executed for his role in the 1916 Easter Rising, so Yeats hoped that his widow might remarry.[65] His final proposal to Maud Gonne took place in mid-1916.[66] Gonne's history of revolutionary political activism, as well as a series of personal catastrophes in the previous few years of her life—including chloroform addiction and her troubled marriage to MacBride—made her a potentially unsuitable wife;[43] biographer R. F. Foster has observed that Yeats's last offer was motivated more by a sense of duty than by a genuine desire to marry her.

Yeats proposed in an indifferent manner, with conditions attached, and he both expected and hoped she would turn him down. According to Foster "when he duly asked Maud to marry him and was duly refused, his thoughts shifted with surprising speed to her daughter." Iseult Gonne was Maud's second child with Lucien Millevoye, and at the time was twenty-one years old. She had lived a sad life to this point; conceived as an attempt to reincarnate her short-lived brother, for the first few years of her life she was presented as her mother's adopted niece. When Maud told her that she was going to marry, Iseult cried and told her mother that she hated MacBride.[67] When Gonne took action to divorce MacBride in 1905, the court heard allegations that he had sexually assaulted Iseult, then eleven. At fifteen, she proposed to Yeats. In 1917, he proposed to Iseult but was rejected.

That September, Yeats proposed to 25-year-old Georgie Hyde-Lees (1892–1968), known as George, whom he had met through Olivia Shakespear. Despite warnings from her friends—"George ... you can't. He must be dead"—Hyde-Lees accepted, and the two were married on 20 October.[43] Their marriage was a success, in spite of the age difference, and in spite of Yeats's feelings of remorse and regret during their honeymoon. The couple went on to have two children, Anne and Michael. Although in later years he had romantic relationships with other women, Georgie herself wrote to her husband "When you are dead, people will talk about your love affairs, but I shall say nothing, for I will remember how proud you were."[68]

During the first years of marriage, they experimented with automatic writing; she contacted a variety of spirits and guides they called "Instructors" while in a trance. The spirits communicated a complex and esoteric system of philosophy and history, which the couple developed into an exposition using geometrical shapes: phases, cones, and gyres.[69] Yeats devoted much time to preparing this material for publication as A Vision (1925). In 1924, he wrote to his publisher T. Werner Laurie, admitting: "I dare say I delude myself in thinking this book my book of books".[70]

Nobel Prize


Yeats photographed in 1923

In December 1923, Yeats was awarded the Nobel Prize in Literature, "for his always inspired poetry, which in a highly artistic form gives expression to the spirit of a whole nation".[71] He was aware of the symbolic value of an Irish winner so soon after Ireland had gained independence, and sought to highlight the fact at each available opportunity. His reply to many of the letters of congratulations sent to him contained the words: "I consider that this honour has come to me less as an individual than as a representative of Irish literature, it is part of Europe's welcome to the Free State."[72]

Yeats used the occasion of his acceptance lecture at the Royal Academy of Sweden to present himself as a standard-bearer of Irish nationalism and Irish cultural independence. As he remarked, "The theatres of Dublin were empty buildings hired by the English travelling companies, and we wanted Irish plays and Irish players. When we thought of these plays we thought of everything that was romantic and poetical because the nationalism we had called up—the nationalism every generation had called up in moments of discouragement—was romantic and poetical."[73] The prize led to a significant increase in the sales of his books, as his publishers Macmillan sought to capitalise on the publicity. For the first time he had money, and he was able to repay not only his own debts but those of his father.[74]

Old age and death

By early 1925, Yeats's health had stabilised, and he had completed most of the writing for A Vision (dated 1925, it actually appeared in January 1926, when he almost immediately started rewriting it for a second version). He had been appointed to the first Irish Senate in 1922, and was re-appointed for a second term in 1925.[75][76] Early in his tenure, a debate on divorce arose, and Yeats viewed the issue as primarily a confrontation between the emerging Roman Catholic ethos and the Protestant minority.[77] When the Roman Catholic Church weighed in with a blanket refusal to consider their anti position, The Irish Times countered that a measure to outlaw divorce would alienate Protestants and "crystallise" the partition of Ireland.

In response, Yeats delivered a series of speeches that attacked the "quixotically impressive" ambitions of the government and clergy, likening their campaign tactics to those of "medieval Spain."[78] "Marriage is not to us a Sacrament, but, upon the other hand, the love of a man and woman, and the inseparable physical desire, are sacred. This conviction has come to us through ancient philosophy and modern literature, and it seems to us a most sacrilegious thing to persuade two people who hate each other... to live together, and it is to us no remedy to permit them to part if neither can re-marry."[78] The resulting debate has been described as one of Yeats's "supreme public moments", and began his ideological move away from pluralism towards religious confrontation.[79]


William Butler Yeats, 1933; photo by Pirie MacDonald (Library of Congress)

His language became more forceful; the Jesuit Father Peter Finlay was described by Yeats as a man of "monstrous discourtesy", and he lamented that "It is one of the glories of the Church in which I was born that we have put our Bishops in their place in discussions requiring legislation".[78] During his time in the Senate, Yeats further warned his colleagues: "If you show that this country, southern Ireland, is going to be governed by Roman Catholic ideas and by Catholic ideas alone, you will never get the North... You will put a wedge in the midst of this nation".[80] He memorably said of his fellow Irish Protestants, "we are no petty people".

In 1924, he chaired a coinage committee charged with selecting a set of designs for the first currency of the Irish Free State. Aware of the symbolic power latent in the imagery of a young state's currency, he sought a form that was "elegant, racy of the soil, and utterly unpolitical".[81] When the house finally decided on the artwork of Percy Metcalfe, Yeats was pleased, though he regretted that compromise had led to "lost muscular tension" in the finally depicted images.[81] He retired from the Senate in 1928 because of ill health.

Towards the end of his life—and especially after the Wall Street Crash of 1929 and Great Depression, which led some to question whether democracy could cope with deep economic difficulty—Yeats seems to have returned to his aristocratic sympathies. During the aftermath of the First World War, he became sceptical about the efficacy of democratic government, and anticipated political reconstruction in Europe through totalitarian rule.[82] His later association with Pound drew him towards Benito Mussolini, for whom he expressed admiration on a number of occasions.[73] He wrote three "marching songs"—never used—for the Irish General Eoin O'Duffy's Blueshirts.


Chantry House, Steyning. A plaque on the wall reads "William Butler Yeats 1865–1939 wrote many of his later poems in this house".

At the age of 69 he was 'rejuvenated' by the Steinach operation which was performed on 6 April 1934 by Norman Haire.[83] For the last five years of his life Yeats found a new vigour evident from both his poetry and his intimate relations with younger women.[84] During this time, Yeats was involved in a number of romantic affairs with, among others, the poet and actress Margot Ruddock, and the novelist, journalist and sexual radical Ethel Mannin.[85] As in his earlier life, Yeats found erotic adventure conducive to his creative energy, and, despite age and ill-health, he remained a prolific writer. In a letter of 1935, Yeats noted: "I find my present weakness made worse by the strange second puberty the operation has given me, the ferment that has come upon my imagination. If I write poetry it will be unlike anything I have done".[86] In 1936, he undertook editorship of the Oxford Book of Modern Verse, 1892–1935.[44]

He died at the Hôtel Idéal Séjour, in Menton, France, on 28 January 1939, aged 73.[1] He was buried after a discreet and private funeral at Roquebrune-Cap-Martin. Attempts had been made at Roquebrune to dissuade the family from proceeding with the removal of the remains to Ireland due to the uncertainty of their identity. His body had earlier been exhumed and transferred to the ossuary.[87] Yeats and George had often discussed his death, and his express wish was that he be buried quickly in France with a minimum of fuss. According to George, "His actual words were 'If I die, bury me up there [at Roquebrune] and then in a year's time when the newspapers have forgotten me, dig me up and plant me in Sligo'."[88] In September 1948, Yeats's body was moved to the churchyard of St Columba's Church, Drumcliff, County Sligo, on the Irish Naval Service corvette LÉ Macha.[89] The person in charge of this operation for the Irish Government was Seán MacBride, son of Maud Gonne MacBride, and then Minister of External Affairs.[90] His epitaph is taken from the last lines of "Under Ben Bulben",[91] one of his final poems:

Cast a cold Eye
On Life, on Death.
Horseman, pass by!

French ambassador Stanislas Ostroróg was involved in returning the remains of the Irish poet from France to Ireland in 1948; in a letter to the European director of the Foreign Ministry in Paris "Ostrorog tells how Yeats's son Michael sought official help in locating the poet's remains. Neither Michael Yeats nor Sean MacBride, the Irish foreign minister who organised the ceremony, wanted to know the details of how the remains were collected, Ostrorog notes. He repeatedly urges caution and discretion and says the Irish ambassador in Paris should not be informed." Yeats' body was exhumed in 1946 and the remains were moved to on ossuary and mixed with other remains. The French Foreign Ministry authorized Ostrorog to secretly cover the cost of repatriation from his slush fund. Authorities were worried about the fact that the much-loved poet's remains were thrown into a communal grave, causing embarrassment for both Ireland and France. "Mr Rebouillat, (a) forensic doctor in Roquebrune would be able to reconstitute a skeleton presenting all the characteristics of the deceased." per a letter from Ostroróg to his superiors.[92]

Style

See also: W. B. Yeats bibliography and Category:Works by W. B. Yeats

Yeats is considered one of the key twentieth century English language poets. He was a Symbolist poet, using allusive imagery and symbolic structures throughout his career. He chose words and assembled them so that, in addition to a particular meaning, they suggest abstract thoughts that may seem more significant and resonant. His use of symbols[93] is usually something physical that is both itself and a suggestion of other, perhaps immaterial, timeless qualities.[94]

Unlike other modernists who experimented with free verse, Yeats was a master of the traditional forms.[95] The impact of modernism on his work can be seen in the increasing abandonment of the more conventionally poetic diction of his early work in favour of the more austere language and more direct approach to his themes that increasingly characterises the poetry and plays of his middle period, comprising the volumes In the Seven Woods, Responsibilities and The Green Helmet.[96] His later poetry and plays are written in a more personal vein, and the works written in the last twenty years of his life include mention of his son and daughter,[97] as well as meditations on the experience of growing old.[98] In his poem, "The Circus Animals' Desertion", he describes the inspiration for these late works:

Now that my ladder's gone
I must lie down where all the ladders start
In the foul rag and bone shop of the heart.[99]

During 1929, he stayed at Thoor Ballylee near Gort in County Galway (where Yeats had his summer home since 1919) for the last time. Much of the remainder of his life was lived outside Ireland, although he did lease Riversdale house in the Dublin suburb of Rathfarnham in 1932. He wrote prolifically through his final years, and published poetry, plays, and prose. In 1938, he attended the Abbey for the final time to see the premiere of his play Purgatory. His Autobiographies of William Butler Yeats was published that same year.[100] In 1913, Yeats wrote the preface for the English translation of Rabindranath Tagore's Gitanjali (Song Offering) for which Tagore received Nobel Prize in literature.[101]


"A Coat" on a wall in Leiden

While Yeats's early poetry drew heavily on Irish myth and folklore, his later work was engaged with more contemporary issues, and his style underwent a dramatic transformation. His work can be divided into three general periods. The early poems are lushly pre-Raphaelite in tone, self-consciously ornate, and, at times, according to unsympathetic critics, stilted. Yeats began by writing epic poems such as The Isle of Statues and The Wanderings of Oisin.[102] His other early poems are lyrics on the themes of love or mystical and esoteric subjects. Yeats's middle period saw him abandon the pre-Raphaelite character of his early work[103] and attempt to turn himself into a Landor-style social ironist.[104]

Critics who admire his middle work might characterize it as supple and muscular in its rhythms and sometimes harshly modernist, while others find these poems barren and weak in imaginative power. Yeats's later work found new imaginative inspiration in the mystical system he began to work out for himself under the influence of spiritualism. In many ways, this poetry is a return to the vision of his earlier work. The opposition between the worldly-minded man of the sword and the spiritually minded man of God, the theme of The Wanderings of Oisin, is reproduced in A Dialogue Between Self and Soul.[105]

Some critics claim that Yeats spanned the transition from the nineteenth century into twentieth-century modernism in poetry much as Pablo Picasso did in painting while others question whether late Yeats has much in common with modernists of the Ezra Pound and T. S. Eliot variety.[106]

Modernists read the well-known poem "The Second Coming" as a dirge for the decline of European civilisation, but it also expresses Yeats's apocalyptic mystical theories and is shaped by the 1890s. His most important collections of poetry started with The Green Helmet (1910) and Responsibilities (1914). In imagery, Yeats's poetry became sparer and more powerful as he grew older. The Tower (1928), The Winding Stair (1933), and New Poems (1938) contained some of the most potent images in twentieth-century poetry.[107]

Yeats's mystical inclinations, informed by Hinduism, theosophical beliefs and the occult, provided much of the basis of his late poetry,[108] which some critics have judged as lacking in intellectual credibility. The metaphysics of Yeats's late works must be read in relation to his system of esoteric fundamentals in A Vision (1925).[109]

Legacy

Yeats is commemorated in Sligo town by a statue, created in 1989 by sculptor Ronan Gillespie. It was erected outside the Ulster Bank, at the corner of Stephen Street and Markievicz Road, on the 50th anniversary of the poet's death. Yeats had remarked, on receiving his Nobel Prize that the Royal Palace in Stockholm "resembled the Ulster Bank in Sligo". Across the river is the Yeats Memorial Building, home to the Sligo Yeats Society.[110]

Notes

1. Pronounced /jeɪts/ YAYTS, rhyming with gates.
2. Daemon est Deus inversus is taken from the writings of Madame Blavatsky in which she claimed that "... even that divine Homogeneity must contain in itself the essence of both good and evil", and uses the motto as a symbol of the astral plane's light.
3. Gonne claimed they first met in London three years earlier. Foster notes how Gonne was "notoriously unreliable on dates and places (1997, p. 57).

References

1. Obituary. "W. B. Yeats Dead". The New York Times, 30 January 1939. Retrieved on 21 May 2007.
2. Jeffares, A. Norman. W. B. Yeats, Man and Poet. Palgrave Macmillan, 1996. 1
3. Conner, Lester I.; Conner, Lester I. (2 May 1998). "A Yeats Dictionary: Persons and Places in the Poetry of William Butler Yeats". Syracuse University Press. Retrieved 2 May 2018 – via Google Books.
4. Limerick Chronicle, 13 August 1763
5. Margaret M. Phelan. "Journal of the Butler Society 1982. Gowran, its connection with the Butler Family". p. 174.
6. Old Kilkenny Review, The Journal of the Kilkenny Archaeological Society, vol. 2, no. 1, 1979, p. 71
7. "Ricorso: Digital materials for the study and appreciation of Anglo-Irish Literature". http://www.ricorso.net. Retrieved 2 May 2018.
8. Yeats 1994, p. vii.
9. W. B. Yeats, Autobiographies (1956), p. 12. London: Macmillan.
10. Gordon Bowe, Nicola. "Two Early Twentieth-Century Irish Arts and Crafts Workshops in Context". Journal of Design History, Vol. 2, No. 2/3 (1989). 193–206
11. Foster (1997), p. xxviii
12. Foster (1997), p. xxvii
13. Foster (1997), p, 24
14. Hone 1943, p. 28.
15. Foster (1997), p. 25
16. Sessa, Anne Dzamba; Richard Wagner and the English; p. 130. ISBN 0-8386-2055-8
17. Yeats in Bedford Park, chiswickw4.com
18. Jordan 2003, p. 119.
19. Hone 1943, p. 33.
20. "The attraction of Bedford Park" Archived 19 October 2018 at the Wayback Machine by Amy Davies, 8 April 2013, Weidenfeld & Nicolson
21. Foster (1997), p. 37
22. Paulin, Tom. Taylor & Francis, 2004. "The Poems of William Blake". Retrieved on 3 June 2007.
23. Doody 2018, pp. 10–12.
24. Doody 2018, pp. 116–123.
25. Doody 2018, pp. 207, 280.
26. Hone 1943, p. 83.
27. Alford, Norman. "The Rhymers" Club: Poets of the Tragic Generation". Nineteenth-Century Literature, Vol. 50, No. 4, March 1996, pp. 535–538
28. Lancashire, Ian. "William Blake (1757–1827): Archived 14 June 2007 at the Wayback Machine. Department of English, University of Toronto, 2005. Retrieved on 3 June 2007.
29. "Archived copy". Archived from the original on 26 September 2011. Retrieved 27 May 2016.
30. Burke, Martin J. "Daidra from Philadelphia: Thomas Holley, Chivers and The Sons of Usna". Columbia University, 7 October 2005. Retrieved on 15 July 2007.
31. Ellmann (1948), p. 97.
32. Mendelson, Edward (ed.) "W. H. Auden" Archived 10 June 2007 at the Wayback Machine. The Complete Works of W.H. Auden: Prose, Vol. II, 1939–1948, 2002. Retrieved on 26 May 2007.
33. Foster (1997), pp. 82–85
34. Alspach, Russell K. "The Use by Yeats and Other Irish Writers of the Folklore of Patrick Kennedy". The Journal of American Folklore, Vol. 59, No. 234, December 1946, pp. 404–412
35. Gould, Warwick (2004). "Gyles, Margaret Alethea (1868–1949)". Oxford Dictionary of National Biography. Oxford University Press. Retrieved 1 August 2015.
36. Nally, Claire V. "National Identity Formation in W. B. Yeats' A Vision". Irish Studies Review, Vol. 14, No. 1, February 2006, pp. 57–67
37. Foster (1997), p. 103
38. Cullingford, Elizabeth. "How Jacques Molay Got Up the Tower: Yeats and the Irish Civil War". English Literary History, Vol. 50, No. 4, 1983, pp. 763–789
39. Foster (1997), p. 57
40. Uddin Khan, Jalal. "Yeats and Maud Gonne: (Auto)biographical and Artistic Intersection". Alif: Journal of Comparative Poetics, 2002.
41. Foster (1997), pp. 86–87
42. "William Butler Yeats". BBC Four."William Butler Yeats 1865–1939". Archived from the original on 5 February 2008. Retrieved 20 June2007.
43. Cahill, Christopher. "Second Puberty: The Later Years of W. B. Yeats Brought His Best Poetry, along with Personal Melodrama on an Epic Scale". The Atlantic Monthly, December 2003.
44. Ó Corráin, Donnchadh. "William Butler Yeats Archived 2 July 2007 at the Wayback Machine". University College Cork. Retrieved on 15 July 2007.
45. Jordan 2003, pp. 139–153; Jordan 1997, pp. 83–88
46. Jordan 2000, pp. 13–141.
47. Foster (1997), p. 394
48. Malins; Purkis (1994), p. 124
49. Corcoran, Neil. After Yeats and Joyce: Reading Modern Irish Literature. Oxford University Press, 1997, p. viii
50. Foster (2003), pp. 486, 662
51. Foster (1997), p. 183
52. Text reproduced from Yeats's own handwritten draft.
53. Foster (1997), p. 184
54. "Irish Genius: The Yeats Family and The Cuala Press". Trinity College Dublin, 12 February 2004. Retrieved on 2 June 2007.
55. Monroe, Harriet (1913). "Poetry". (Chicago) Modern Poetry Association. 123
56. Sands, Maren. "The Influence of Japanese Noh Theater on Yeats". Colorado State University. Retrieved on 15 July 2007.
57. Foster (2003), pp. 59–66
58. Lady Gregory, Augusta (1904), Gods and Fighting Men: The Story of the Tuatha de Danann and of the Fianna of Ireland, p. xiv
59. Sanford, John (18 April 2001). "Roy Foster: Yeats emerged as poet of Irish Revolution, despite past political beliefs". Stanford University. Retrieved 7 May 2018.
60. Ellmann (1948), p. 244.
61. Sternlicht, Sanford V. A Reader's Guide to Modern Irish Drama, Syracuse University Press, 1998, p. 48
62. Nally, Claire. 2010. Envisioning Ireland: W. B. Yeats's Occult Nationalism. Peter Lang
63. Allison, Jonathan (ed.). 1996. Yeats's Political Identities: Selected Essays. University of Michigan Press
64. "An Irishman's Diary" by Brian Maye, The Irish Times, 7 January 2002
65. Jordan 2003, p. 107.
66. Mann, Neil. "An Overview of A Vision". The System of W. B. Yeats's A Vision. Retrieved on 15 July 2007.
67. Gonne MacBride, Maud. A Servant of the Queen. Gollanz, 1938 pp. 287–289
68. Brown, Terence. The Life of W. B. Yeats: A Critical Biography". Wiley-Blackwell, 2001, p. 347. ISBN 0-631-22851-9
69. Foster (2003), pp. 105, 383
70. Mann, Neil. "Letter 27 July 1924". The System of W. B. Yeats's A Vision. Retrieved on 24 April 2008.
71. "Nobel Prize in Literature 1923". NobelPrize.org. Retrieved 7 December 2014.
72. Foster (2003), p. 245
73. Moses, Michael Valdez. "The Poet As Politician". Reason, February 2001. Retrieved on 3 June 2007.
74. Foster (2003), pp. 246–247
75. Foster (2003), pp. 228–239
76. William Butler Yeats Membership History, Tithe an Oireachtas. Retrieved on 19 February 2019.
77. Foster (2003), p. 293
78. Jump up to:a b c Foster (2003), p. 294
79. Foster (2003), p. 296
80. ""Seanad Resumes: Debate on Divorce Legislation Resumed"Archived 6 June 2011 at the Wayback Machine". Seanad Éireann, Vol. 5, 11 June 1925. Retrieved on 26 May 2007.
81. Jump up to:a b Foster (2003), p. 333
82. Foster (2003), p. 468
83. Wyndham, Diana; Kirby, Michael (2012), Norman Haire and the Study of Sex, Sydney University Press, Foreword, and pp. 249–263, ISBN 978-1-74332-006-8
84. "The Life and Works of William Butler Yeats". National Library of Ireland (search for Steinach). Retrieved on 19 October 2008.
85. Foster (2003), pp. 504, 510–511
86. Letter to Dorothy Wellesley, 17 June 1935; cited Ellmann, "Yeats's Second Puberty", The New York Review of Books, 9 May 1985
87. Jordan 2003, p. 114.
88. Foster (2003), p. 651
89. Foster (2003), p. 656.
90. Jordan 2003, p. 115.
91. Allen, James Lovic. "'Imitate Him If You Dare': Relationships between the Epitaphs of Swift and Yeats". An Irish Quarterly Review, Vol. 70, No. 278/279, 1981, p. 177
92. "The Documents". The Irish Times. Retrieved 8 November 2017.
93. Ulanov, Barry. Makers of the Modern Theater. McGraw-Hill, 1961
94. Gale Research International. Twentieth Century Literary Criticism, No. 116. Gale Cengage Learning, 2002, p. 303
95. Finneran, Richard. Yeats: An Annual of Critical and Textual Studies 1995. University of Michigan Press, 1997. 82
96. Logenbach, James. Stone Cottage: Pound, Yeats, and Modernism. Oxford University Press, 1988, pp. 13–14
97. Bell, Vereen. Yeats and the logic of formalism. University of Missouri Press, 2006. 132
98. Seiden, Morton. William Butler Yeats. Michigan State University Press, 1962, p. 179
99. O'Neill (2003), p. 6.
100. Martin, Wallace. Review of "Tragic Knowledge: Yeats' "Autobiography" and Hermeneutics" by Daniel T. O'Hara. Contemporary Literature. Vol. 23, No. 2, Spring 1982, pp. 239–243
101. Paul, S. K. (1 January 2006). The Complete Poems of Rabindranath Tagore's Gitanjali: Texts and Critical Evaluation. Sarup & Sons. p. 29. ISBN 8176256609.
102. Howes, Marjorie. Yeats's nations: gender, class, and Irishness. Cambridge University Press, 1998, pp. 28–31
103. Seiden, 153
104. Bloom, Harold. Yeats. Oxford University Press, 1972, p. 168 ISBN 0-19-501603-3
105. Raine, Kathleen. Yeats the Initiate. New York: Barnes & Noble, 1990, pp. 327–329. ISBN 0-389-20951-1
106. Holdeman, David. The Cambridge Introduction to W. B. Yeats. Cambridge University Press, 2006 ISBN 9780521547376, p. 80
107. Spanos, William. ″Sacramental Imagery in the Middle and Late Poetry of W. B. Yeats.″ Texas Studies in Literature and Language. (1962) Vol. 4, No. 2. pp. 214-228.
108. Lorenz, Dagmar C. G. Transforming the Center, Eroding the Margins. University of Rochester Press, 2004, p. 282. ISBN 1-58046-175-1
109. Powell, Grosvenor E. "Yeats's Second Vision: Berkeley, Coleridge, and the Correspondence with Sturge Moore". The Modern Language Review, Vol. 76, No. 2, April 1981, p. 273
110. "Sligo: W.B. Yeats Statue". atriptoireland.com. 8 July 2014. Retrieved 2 May 2018.

Sources

• Doody, Noreen (2018). The Influence of Oscar Wilde on W. B. Yeats: "An Echo of Someone Else's Music". Palgrave Macmillan. ISBN 978-3-319-89547-5.
• Ellmann, Richard (1948). Yeats: The Man and the Masks. New York: Macmillan.
• Foster, R. F. (1997). W. B. Yeats: A Life, Vol. I: The Apprentice Mage. Oxford University Press. ISBN 0-19-288085-3
• Foster, R. F. (2003). W. B. Yeats: A Life, Vol. II: The Arch-Poet 1915–1939. Oxford University Press. ISBN 0-19-818465-4
• Hone, Joseph (1943). W. B. Yeats, 1865–1939. New York: Macmillan Publishers. OCLC 35607726.
• Jordan, Anthony J. (1997). Willie Yeats & The Gonne-MacBrides. Westport Books. ISBN 0-9524447-1-2.
• Jordan, Anthony J. (2000). The Yeats Gonne MacBride Triangle. Westport Books. ISBN 0-9524447-4-7.
• Jordan, Anthony J. (2003). W. B. Yeats: Vain, Glorious, Lout – A Maker of Modern Ireland. Westport Books. ISBN 0-9524447-2-0.
• O'Neill, Michael (2003). Routledge Literary Sourcebook on the Poems of W. B. Yeats. Routledge. ISBN 0-415-23475-1.
• Yeats, W. B. (1994). The Collected Poems of W. B. Yeats. Wordsworth Poetry Library. ISBN 1-85326-454-7.

Further reading

• Cleeve, Brian (1972). W. B. Yeats and the Designing of Ireland's Coinage. New York: Dolmen Press. ISBN 0-85105-221-5
• Igoe, Vivien (1994). A Literary Guide to Dublin. Methuen Publishing. ISBN 0-413-69120-9
• Jordan, Anthony J. (2013). Arthur Griffith with James Joyce & WB Yeats – Liberating Ireland. Westport Books. ISBN 978-0-9576229-0-6.
• Longenbach, James (1988). Stone Cottage: Pound, Yeats, and Modernism. Oxford University Press. ISBN 0-19-506662-6
• Ryan, Philip B. (1998). The Lost Theatres of Dublin. Wiltshire: The Badger Press. ISBN 0-9526076-1-1
• Yeats, W. B. (1900). "The Philosophy of Shelley's Poetry", in Essays and Introductions, 1961. New York: Macmillan Publishers. OCLC 362823

External links

• Media related to William Butler Yeats at Wikimedia Commons
• Works written by or about William Butler Yeats at Wikisource
• The National Library of Ireland's exhibition, Yeats: The Life and Works of William Butler Yeats
• Works by W. B. Yeats at Project Gutenberg
• William Butler Yeats: Profile and Poems at Poets.org
• Yeats' correspondence and other archival records at Southern Illinois University Carbondale, Special Collections Research Center
• Recordings of 24 lectures Donald Davie gave at Stanford in 1975 on W. B. Yeats
• Boston College collection of Yeats family papers at John J. Burns Library, Boston College
• Yeats and Mysticism, BBC Radio 4 discussion with Roy Foster, Warwick Gould and Brenda Maddox (In Our Time, 31 January 2002)
• Yeats and Irish Politics, BBC Radio 4 discussion with Roy Foster, Fran Brearton & Warwick Gould (In Our Time, 17 April 2008)

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Swami Satchidananda Saraswati
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Swami Satchidananda
Swami Satchidananda in Switzerland in 1987
Personal
Born C. K. Ramaswamy Gounder
22 December 1914
Chettipalayam, Coimbatore, Tamil Nadu, British India
Died 19 August 2002 (aged 87)
Chennai, Tamil Nadu, India
Religion Hinduism, Ecumenism
Nationality Indian, then American citizenship in 1976, granted to him as "Minister of Divine Words"
Philosophy Integral Yoga
Senior posting
Guru Sivananda Saraswati
Honors U Thant Peace Award, B'nai B'rith Antidefamation League Award and many more.
Occupation Spiritual teacher
His motto:
"Easeful, peaceful and useful"

Satchidananda Saraswati (22 December 1914 – 19 August 2002), born as C. K. Ramaswamy Gounder and known as Swami Satchidananda, was an Indian religious teacher, spiritual master and yoga adept, who gained fame and following in the West. He was the author of philosophical and spiritual books. He had a core of founding disciples who compiled and requested of Satchidananda Saraswati updated traditional handbooks of yoga such as the Yoga Sutras of Patanjali and the Bhagavad Gita for modern readers.

The international school Satchidananda Jothi Niketan is located in Mettupalyam, Tamil Nadu.

Early years

Satchidananda was born in a Kongu Vellalar family in 1914 in Chettipalayam, a small village in Coimbatore, near Podanur in the South Indian state of Tamil Nadu, and was named C. K. Ramaswamy Gounder. His parents affectionately called him Ramu. He was Perur Temple manager early in his life.

He remained a vegetarian all his life, and wrote a book called The Healthy Vegetarian.[1] After study at agricultural college, he worked in a family business which imported motorcycles. At the age of 23 he became a manager at India's National Electric Works. He married and had two sons. He briefly served with the Indian defense forces and is a WW2 veteran who saw combat. His wife died five years after their marriage.[2] Ramaswamy's children remained with his mother Sri Vellamai, and he embarked on the life of an ascetic yogi, for many years practising and mastering classical yoga.[3] Apostle of Peace, his later biography, includes many details updated in the 1990s.

Spiritual quest

After the sudden death of his wife, Ramaswamy travelled throughout India, meditating at holy shrines and studying with revered spiritual teachers. For years, Ramaswamy searched for real sages, saints, and spiritual masters. Eventually, he was initiated into pre-sannyasa in the Ramakrishna Thapovanam and given the name Sambasiva Chaitanya. While at the ashram, his job was to care for orphaned young boys. During this period, he also studied along with the renowned Ramana Maharshi. He eventually left the ashram when he could not bear the suffering of Sri Ramana's arm cancer and treatment procedures. Ramana Maharshi died shortly after his departure. He then travelled to Rishikesh, a holy town in the foothills of the Himalayas, located on the banks of the Ganges River. There, he discovered his guru, Sivananda Saraswati, founder of the Divine Life Society and a former physician, who ordained him into the holy order of sannyasa in 1949 and gave him the name Satchidananda Saraswati.[3]

The name Saccidānanda or Satchidananda (Sanskrit: सच्चिदानंद) is a compound of three Sanskrit words, Sat (सत्), Cit (चित्), and Ānanda (आनंद), meaning essence, consciousness, and bliss, respectively. The expression is used in yoga and other schools of Indian philosophy to describe the nature of Brahman as experienced by a fully liberated yogi. Saccidānanda may be understood as the energetic state of non-duality, a manifestation of our spiritually natural, primordial, and authentic state which is comparable in quality to that of deity.

During the late 1950s and into the 1960s, Satchidananda headed (jointly with another Sivananda disciple, Satchidananda Saraswati Mataji) the Kandy Thapovanam, one of Sivananda's ashrams situated in the hill country of Sri Lanka. Here, Satchidananda taught yoga, conceived and implemented innovative interfaith approaches to traditional Hindu festivals and modernised the ancient mode of living that renunciates had followed for many years. For instance, Satchidanda drove a car (to teach throughout Sri Lanka), wore a watch (to be on time), and actively engaged the questions of seekers. These modernisations were ridiculed by certain individuals in the orthodoxy but he felt them to be necessary natural extensions and serving tools for betterment in his spiritual yogic work.

Time in America


Swami Satchidananda on stage at the 1969 Woodstock Festival

After serving his guru for many years, in 1966 he visited New York City at the request of the artist Peter Max. Soon after his initial visit Satchidananda formally moved to the United States, and eventually became a citizen. From his new home he spread his teachings of yoga, selfless service, ecumenism and enlightenment.

Satchidananda came to public attention as the opening speaker[4] at the Woodstock music arts and peace festival in 1969, after he was called in as an emergency measure. Over the years he wrote numerous books and gave hundreds of lectures. He also ordained a number of western disciples into the order of sannyasa. He was the founder of the Integral Yoga Institute and Yogaville in America, and Spiritual Guru of major Hollywood actors and western musicians. In 1986 he opened the Light of Truth Universal Shrine (LOTUS) at Yogaville in Buckingham County, Virginia.

On 19 August 2002, Satchidananda Saraswati died after speaking at a peace conference in Chennai. His funeral took place in Buckingham, Virginia on 22 August at Chidambaram, a designated shrine for contemplation facing the ecumenical shrine to the Light, LOTUS (LOTUS.org) which Satchidananda Saraswati considered the most important part of all his life's work: A place to honour the universality of all faiths, through the symbol of light which is shared by all cultures in the world.

Integral Yoga International and Yogaville continue to educate yogis around the world and at the world headquarters in Buckingham, Virginia.[5]

Integral Yoga origins

Further information: Integral yoga (Satchidananda)

Satchidananda characterised Integral Yoga as "...a flexible combination of specific methods to develop every aspect of the individual: physical, intellectual, and spiritual. It is a scientific system which integrates the various branches of Yoga to bring about a complete and harmonious development of the entire person.

Integral Yoga was trademarked to keep the teachings consistent as the popularity of yoga increased exponentially in the West and to have duly trained instructors imparting the teachings of the Satchidananda Saraswati lineage. Sivananda Saraswati, the Master of Satchidananda Saraswati, was founder of the global Divine Life Society and known worldwide as Sri Swami Sivananda Saraswati: a trained physician who wrote books on all aspects of yoga in English for the first time in history, thereby paving the way for a modern Western audience and the current vigorous practice of yoga around the world.[6][7]

Credo

Manifestos relating to religious belief are described as Credos. "Easeful, peaceful and useful" was the simple motto of Satchidananda Saraswati.

Integral Yoga believes:

The goal and the birthright of all individuals is to realize the spiritual unity behind the diversity throughout creation and to live harmoniously as members of "one universal family". This goal is achieved by the maintaining of our natural condition as:

• a body of optimal health and strength,
• senses under total control,
• a mind well disciplined, clear, and calm,
• an intellect as sharp as a razor,
• a will as strong and pliable as steel,
• a heart full of unconditional love and compassion,
• an ego as pure as crystal, and
• a life filled with supreme peace, joy and bliss.

Attain this through asanas, pranayama, the chanting of holy names, self-discipline, selfless action, mantra japa, meditation, study, and reflection.

Notable Disciples

• Alice Coltrane, who titled her 1971 album Journey in Satchidananda[8]
• Rivers Cuomo[9]
• Laura Dern[10]
• John Fahey, who dedicated his 1973 album Fare Forward Voyagers (Soldier's Choice) to "my guru, Swami Satchidananda." Fahey later said that "Probably the primary reason I got involved with them was that I fell in love with Swami Satchidananda's secretary Shanti Norris. So I was doing benefits for them, hoping to score points with her, and along the way I learned a lot of hatha yoga."[11]
• Jeff Goldblum[12]
• Carole King, who donated 600 acres of land to the Yogaville ashram.[10][13]
• Sally Kirkland[10]
• Diane Ladd[10]
• Peter Max[14]
• Dean Ornish[10][15]
• Scott Shaw[16]
• Paul Winter[13]
• Paul Horn[13]
• Gerald Blitz, founder of Club Med[13]

References

1. Sri Swami Satchidananda, The Healthy Vegetarian, Integral Yoga Publications, third edition, 1994, p. 115.
2. Martin, Douglas (21 August 2002). "Swami Satchidananda, Woodstock's Guru, Dies at 87". New York Times.
3. Swami Satchidananda: His Biography, Straight Arrow Books, First Edition, 1970.
4. Attendance at Woodstock Archived 23 February 2008 at the Wayback Machine
5. Martin, Douglas (21 August 2002). "Swami Satchidananda, Woodstock's Guru, Dies at 87". The New York Times. Retrieved 25 May 2016.
6. Trademark history 1
7. Trademark history 2
8. Livingstone, Josephine (3 February 2019). "Alice Coltrane | Journey in Satchidananda". Pitchforlk. Retrieved 7 March 2019.
9. Grigoriadis, Vanessa. "Rivers Cuomo: Weezer's Invisible Man". RollingStone. Retrieved 7 March 2019. his childhood, which was spent on ashrams – first at the Zen Center in upstate New York and, after his father left the family when he was five (he eventually settled in Germany for a while as a suffragan bishop in a Pentecostal church), at “Woodstock guru” Swami Satchidananda’s Yogaville commune in Connecticut. Everyone was a vegetarian, and no one raised his voice or cursed. Cuomo didn’t like it much.
10. Woo, Elaine (25 August 2002). "Swami Satchidananda, 87; Yoga Master and Guru Preached and Practiced a Life of Spiritual Unity". Los Angeles Times. Among his disciples are singer-composer Carole King, who donated 600 acres to his Virginia ashram; jazz pianist Alice Coltrane; and actresses Diane Ladd, Laura Dern and Sally Kirkland. Another adherent is Dr. Dean Ornish, the best-selling author,
11. "The Fahey Files - John Fahey - Notes on the Songs -Fare Forward Voyagers". http://www.johnfahey.com. Retrieved 4 June 2018.
12. Martin, Douglas (21 August 2002). "Swami Satchidananda, Woodstock's Guru, Dies at 87". The New York Times. Retrieved 4 June2018.
13. Jump up to:a b c d Baker, Donald P. (21 July 1986). "Swami Dedicates $2 Million Temple in Va". The Washington Post. Among well-known devotees who participated in the weekend dedication were pop artist Peter Max, who has illustrated several of the swami's books, composer-singer Carole King, jazz musicians Paul Winter and Paul Horn, and Gerald Blitz, founder of the Club Med resorts.
14. "Love Yoga? Thank Peter Max". Park West Gallery. 29 March 2017. Retrieved 7 March 2019.
15. Kolata, Gina. "SCIENTIST AT WORK: Dean Ornish; A Promoter of Programs To Foster Heart Health". Retrieved 21 August 2018.
16. "Be Positive". Scott Shaw. Retrieved 7 March 2019.

External links

• Satchidananda Ashram Yogaville
• Swami Satchidananda.org
• Swami Satchidananda at New York Times

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Blueshirts
by Wikipedia
Accessed: 8/3/19

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.

Army Comrades Association /
National Guard /
Young Ireland / League of Youth
Abbreviation Blueshirts, ACA
Leader Eoin O'Duffy
Key Members Thomas F. O'Higgins
Ernest Blythe
Ned Cronin
Founded 1932
Dissolved 1933
Merged into Fine Gael
Succeeded by National Corporate Party
Newspaper The Nation
Ideology Fascism
Irish integral nationalism
Catholic corporatism
Anti-communism
Political position Far-right
Religion Roman Catholicism
Colours Light Blue
Party flag

Politics of the Republic of Ireland
Political parties
Elections

The Army Comrades Association (ACA), later the National Guard, then Young Ireland[1] and finally League of Youth, but better known by the nickname The Blueshirts (Irish: Na Léinte Gorma), was a paramilitary movement in the Irish Free State in the early 1930s. The organisation provided physical protection for political groups such as Cumann na nGaedheal from intimidation and attack by the anti-Treaty IRA.[2] Some former members went on to fight for the Nationalists in the Spanish Civil War. (It had been dissolved before the civil war started.)

Most of the political parties whose meetings the Blueshirts protected would merge to become Fine Gael, and members of that party are still sometimes nicknamed "Blueshirts".

Origins and early history

In February 1932, the Fianna Fáil party was elected to lead the Irish Free State government. On 18 March 1932, the new government suspended the Public Safety Act, lifting the ban on a number of organisations including the Irish Republican Army. Some IRA political prisoners were also released around the same time. The IRA and many released prisoners began a "campaign of unrelenting hostility" against those associated with the former Cumann na nGaedheal government. There were many cases of intimidation, attacks on persons, and the breaking-up of Cumann na nGaedheal political meetings in the coming months. In view of the increased activities of the IRA, National Army Commandant Ned Cronin founded the Army Comrades Association in early 1932. As its name suggested, it was designed for Irish Army veterans, a society for former members of the Free State army. The Blueshirts felt that freedom of speech was being repressed, and began to provide security at Cumann na nGaedheal events. This led to several serious clashes between the IRA and the ACA. In August 1932, Dr. Thomas F. O'Higgins, a Cumann na nGaedheal TD, became the leader of the ACA. By September 1932 it had over 30,000 members.[3]

Eoin O'Duffy becomes leader


O'Duffy with Blueshirts

In January 1933, the Fianna Fáil government called a surprise election, which the government won comfortably. The election campaign saw a serious escalation of rioting between IRA and ACA supporters. In April 1933, the ACA began wearing the distinctive blueshirt uniform. Eoin O'Duffy was a guerrilla leader in the IRA in the Irish War of Independence, a National Army general in the Irish Civil War, and the Garda Síochána police commissioner in the Irish Free State from 1922 to 1933. After Fianna Fáil's re-election in February 1933, President of the Executive Council Éamon de Valera dismissed O'Duffy as commissioner; that July, O'Duffy was offered and accepted leadership of the ACA and renamed it the National Guard. He re-modelled the organisation, adopting elements of European fascism, such as the Roman straight-arm salute, uniforms and huge rallies. Membership of the new organisation became limited to people who were Irish or whose parents "profess the Christian faith". O'Duffy was an admirer of Benito Mussolini, and the Blueshirts adopted corporatism as their chief political aim. According to the constitution he adopted, the organisation was to have the following objectives:[4]

• To promote the reunification of Ireland.
• To oppose Communism and alien control and influence in national affairs and to uphold Christian principles in every sphere of public activity.
• To promote and maintain social order.
• To make organised and disciplined voluntary public service a permanent and accepted feature of our political life and to lead the youth of Ireland in a movement of constructive national action.
• To promote of co-ordinated national organisations of employers and employed, which with the aid of judicial tribunals, will effectively prevent strikes and lock-outs and harmoniously compose industrial influences.
• To cooperate with the official agencies of the state for the solution of such pressing social problems as the provision of useful and economic public employment for those whom private enterprise cannot absorb.
• To secure the creation of a representative national statutory organisation of farmers, with rights and status sufficient to secure the safeguarding of agricultural interests, in all revisions of agricultural and political policy.
• To expose and prevent corruption and victimisation in national and local administration.
• To awaken throughout the country a spirit of combination, discipline, zeal and patriotic realism which will put the state in a position to serve the people efficiently in the economic and social spheres.

Stanley G. Payne has argued that the Blueshirts "really was never a fascist organization at all".[5] Maurice Manning also did not consider them fascists, with their mixture of patriotic conservatism, militia activities and corporatism amounting "to no more than a kind of Celtic Croix-de-Feu".[6] Historians are divided on the extent to which the Blueshirts took a lead from Mussolini and his many imitators at that time.[7][8] Some of the Blueshirts later went to fight for Francisco Franco in the Spanish Civil War and were anti-communist in nature, however historian R. M. Douglas has stated that it is incorrect to portray them as an "Irish manifestation of fascism".

March on Dublin

The National Guard planned to hold a parade in Dublin in August 1933. It was to proceed to Glasnevin Cemetery, stopping briefly on Leinster lawn in front of the Irish parliament, where speeches were to be held. The goal of the parade was to commemorate Irish leaders Arthur Griffith, Michael Collins and Kevin O'Higgins. It is clear that the IRA and other fringe groups representing various socialists intended to confront the Blueshirts if they marched in Dublin.

The government banned the parade, remembering Mussolini's March on Rome, and fearing a coup d'état. Decades later, de Valera told Fianna Fáil politicians that in late summer 1933 he was unsure whether the Irish Army would obey his orders to suppress the perceived threat, or whether the soldiers would support the Blueshirts (who included many ex-soldiers). O'Duffy accepted the ban and insisted that he was committed to upholding the law. Instead, several provincial parades took place to commemorate the deaths of Griffith, O'Higgins and Collins. De Valera saw this move as defying his ban, and the Blueshirts were declared an illegal organisation.

Fine Gael and the National Corporate Party

In response to the banning of the National Guard, Cumann na nGaedheal and the National Centre Party merged to form a new party, Fine Gael, on 3 September 1933. O'Duffy became its first president, with W. T. Cosgrave and James Dillon acting as vice-presidents. The National Guard changed into the Young Ireland Association, and became part of a youth wing of the party. The party's aim was to create a united Ireland within the British Commonwealth, although its programme made no mention of a corporatist state.[9] The 1934 local elections were a trial of strength for the new Fine Gael and the Fianna Fáil government. When Fine Gael won only six out of 23 local elections, O’Duffy lost much of his authority and prestige. The Blueshirts began to disintegrate by mid-1934.[3] The Blueshirts floundered also on the plight of farmers in the Economic War, as the Blueshirts failed to provide a solution. Following disagreements with his Fine Gael colleagues, O'Duffy left the party, although most of the Blueshirts stayed in Fine Gael. In December 1934, O'Duffy attended the Montreux Fascist conference in Switzerland. He then founded the National Corporate Party, and later raised an Irish Brigade that took General Francisco Franco's side in the Spanish Civil War.[10]

See also

• Ailtirí na hAiséirghe
• Irish Christian Front
• Greenshirts

Notes and references

1. Young Ireland was historically the name of a 19th Century Irish revolutionary movement. There is, however, no organizational continuity - and little ideological similarity - between it and the 20th Century movement.
2. R. M. Douglas, "Architects of the Resurrection: Ailtirí na hAiséirghe and the Fascist 'New Order' in Ireland, Manchester University Press, ISBN 0-7190-7998-5
3. Mark Tierney, OSB, MA "Modern Ireland", Gill & Macmillan, 1972 p 175-182
4. Maurice Manning, "The Blueshirts", Dublin, 1970
5. Stanley G. Payne, 'Fascism in Western Europe' in Walter Laqueur (ed.), Fascism: A Reader's Guide. Analyses, Interpretations, Bibliography (Pelican Books, 1979), p. 310.
6. Payne, p. 310.
7. here Archived 2009-10-31 at WebCite and here Archived August 19, 2008, at the Wayback Machine.
8. O’Halpin, E. (1999). Defending Ireland: The Irish State and its Enemies since 1922. Oxford University Press. ISBN 0-19-820426-4.
9. Eoin O'Duffy: A Self-Made Hero, Fearghal McGarry, OUP Oxford, 2005, page 222
10. "Irish Involvement in the Spanish Civil War 1936-39". rte.ie. Retrieved 6 February 2014.

Sources

• Eunan O'Halpin, (1999). Defending Ireland: The Irish State and its Enemies since 1922. Oxford University Press. ISBN 0-19-820426-4.
• Mike Cronin, The Blueshirts and Irish Politics
• Michael O'Riordan. 1979 Connolly Column. New Books Dublin. ASIN: B0006E3ABG
• J. Bower Bell. 1983 The Secret Army: The IRA 1916-1979. Cambridge, Massachusetts: The MIT Press. ISBN 0-262-52090-7.
• Tim Pat Coogan. De Valera.
• Michael Farrell. 1980. Northern Ireland: The Orange State. London: Pluto Press. ISBN 0-86104-300-6.
• F.S.L. Lyons. Ireland Since the Famine.
• Maurice Manning. The Blueshirts.
• Keith Thompson, Irish Blueshirts. 2012. London: Steven Books. ISBN 9781-899435-74-6
• The Blueshirts - fascism in Ireland? The Irish Story
• Cian McMahon, The Blueshirts and the Abyssinian Crisis. History Ireland
• Donal O Driscoll, When Dev deaulted on the Land annuities. History Ireland
• Niall Cunningham, Eoin O'Duffy, Ireland's answer to Mussolini
• 'Before the Blueshirts - early Fianna Fáil and fascism', Mark Phelan, Irish Times, 27 June 2016

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Mohini Mohun Chatterji [Chatterjee] [J. C. Chattopadhyaya]
by Wikipedia
Accessed: 8/3/19

NOTICE: THIS WORK MAY BE PROTECTED BY COPYRIGHT

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Mohini Chatterji, 1884

Mohini Mohun Chatterji (1858 - 1936) was a Bengali attorney and scholar who belonged to a prominent family that for several generations had mediated between Hindu religious traditions and Christianity.[1] He joined the Theosophical Society in 1882 and became Assistant Secretary of the Bengal branch. Later that year he became a chela in probation of the Mahātmā Koot Hoomi, and saw apparitions of Mahatmas on five or six occasions.[2] He eventually failed as a chela, and resigned from the Theosophical Society in 1887, after only five years of membership.

Early life and education

Mr. Chatterji, usually known as Mohini, was born in 1858 into a Brahmin family, descended from Hindu reformer Rammohan Roy.[3] He attended university in Calcutta, and was awarded Bachelor of Laws and Master of Arts degrees. His wife was the niece of Bengali poet Rabindranath Tagore.[4]

Theosophical Society involvement

Mohini became a member of the Bengal Theosophical Society on April 16, 1882. According to Readers Guide to The Mahatma Letters to A. P. Sinnett, "When HSO opened the first Theosophical Sunday School in Calcutta on March 10, 1883, with 17 boys, Mohini was appointed their teacher".[5]

Being a chela of Master K.H., he gave evidence to the Society for Psychical Research concerning the reality of psychic phenomena at Adyar,[6] in what came to be known as the Hodgson investigation.

Mohini worked as private secretary to H. S. Olcott and accompanied him and Mme. Blavatsky on their European tour in 1884:

The purpose of his trip to Europe was seemingly to give the members there some assistance in understanding the Eastern doctrines which had been brought into prominence by APS in his book Esoteric Buddhism."[7]

From a letter from Mme. Blavatsky to Mr. Sinnett, it would appear that he was going to be used in a similar manner as Babaji was:

On February 17th Olcott will probably sail for England on various business, and Mahatma K. H. sends his chela, under the guise of Mohini Mohun Chatterjee, to explain to the London Theosophists of the Secret Section — every or nearly every mooted point and to defend you and your assumptions. You better show Mohini all the Master's letters of a non-private character — saith the Lord, my Boss — so that by knowing all the subjects upon which he wrote to you he might defend your position the more effectually — which you yourself cannot do, not being a regular chela. Do not make the mistake, my dear boss, of taking the Mohini you knew for the Mohini who will come. There is more than one Maya in this world of which neither you nor your friends and critic Maitland is cognisant. The ambassador will be invested with an inner as well as with an outer clothing. Dixit.[8]

Mohini was present in London in 1884 when the young German artist Hermann Schmiechen painted the Portraits of the Masters. He was described by Laura C. Holloway as being “nearer the Master than all others in the room, not even excepting H.P.B.”[9]

Laura Carter Holloway-Langford was an American journalist and clairvoyant who became a chela of the Mahatmas...

She married Junius Brutus Holloway, Lieutenant in the Union Army, in 1862, and a friend of the Henry Clay family. They had one child, Charles, in 1864. However, the marriage quickly fell apart, and ended in divorce. Laura moved to New York and took up a career as an editor and writer.

In April, 1890, Mrs. Holloway married Colonel Edward L. Langford, secretary and treasurer of the Brooklyn and Brighton Beach Railway, and president of the Fulton Street elevated road. He had served with distinction in the Civil War.[2]

Laura Carter Holloway, also known as Laura Holloway-Langford, was born in Nashville, Tennessee in 1843, one of the fourteen children of Samuel Carter, hotel keeper, and Ann Vaulx Carter. She was educated at the Nashville Female Academy, and married Lieutenant Junius Brutus Holloway of the Union Army in 1862. They had a son, George Holloway, that same year, but the marriage was not a happy one and the pair quickly separated.

At the end of the war Sam Carter moved his family to New York, where Laura began a career as an author and journalist. She published her first book, The Ladies of the White House, in 1870, and its sales made her independently wealthy. That year she also became the literary and women’s page editor at the Brooklyn Daily Eagle newspaper. Alongside her journalism, she continued to write books, among them The Hearthstone or Life at Home, a Household Manual (1883), The Mothers of Great Men and Women…(1883), Chinese Gordon, the Uncrowned King (1885), Five Years of Theosophy (1885), The Buddhist Diet-Book (1886), The Woman’s Story (1888), and Atma Fairy Stories (1903).

Holloway’s interests included theosophy, the Shakers, phrenology, the occult, vegetarianism and social reform. She is also considered an important force in the dissemination of ideas on Eastern religions. In 1884 she met Helena Blavatsky, leader of the theosophist movement, and worked with the theosophists for about six months. She was also a leader of Brooklyn’s Seidl Society, the aim of which was to sponsor concerts at Brighton Beach to be available at low cost to working class women. Through this activity she came into contact with Susan B. Anthony, as well as her future husband, Edward L. Langford, whom she married in 1890...

Colonel Edward Langford was deputy police commissioner of Brooklyn, and later an officer of the Brooklyn & Brighton Beach Railroad that ran from Prospect Park to the Brighton Beach Hotel. He was also active in the affairs of the Seidl Society. Colonel Langford died in 1902.

After his death, and through her friendship with Eldress Anna White, Holloway became more involved with the Shakers, and in 1906 she put down a deposit on a farm in New Lebanon, Columbia County, NY. Her son George retired from the army in 1911 and came to Upper Canaan to manage the farm, but on his sudden death from heart disease in 1914, Holloway entered a period of financial difficulties and depression. The last years of her life were marred by poverty and struggles over the manuscript of a book she had written about Madame Blavatsky. Laura C. Holloway died in 1930.

-- Laura C. Holloway Letters, by Brooklyn Public Library

Mrs. Holloway was also a social activist and lecturer:

She gave readings of literature and poetry and lectured on such topics as coeducation and women journalists. Her most famous lecture, “The Perils of the Hour” (1870), concerned “the obstacles that check the advancement of woman.” A suffragist who knew Elizabeth Cady Stanton, Susan B. Anthony, and Anna Dickinson, Laura nonetheless criticized “strong-minded women” and their masculine habits. She supported temperance, urging the New York City Board of Education to adopt anti-alcohol textbooks...

She also edited Kuffereth's Parsifal, translated from the French; and The Bayreuth of Wagner. She made numerous contributions to magazines and newspapers. Her love of music, and especially that of Wagner, led to formation of the Seidl Society of Brooklyn, of which she was president from 1887-1898. She was co-editor with Anton Seidl in the musical materials of The Standard Dictionary.

In the 1870s, Mrs. Holloway became aware of Theosophy. She read A. P. Sinnett's books Esoteric Buddhism and The Occult World. In 1883 she was admitted as a member of the Theosophical Society in New York. William Quan Judge signed the certificate.

In 1884, she traveled to Europe to meet Helena Petrovna Blavatsky (in Paris), and other Theosophists, including Francesca Arundale, young George S. Arundale, Mohini Chatterji, A. P. Sinnett, and others. She stayed about six months with Society members. At first she was a guest of Miss Francesca Arundale, and in June went to stay with the Sinnetts.

In July 1884, probably while at the house of Francesca Arundale, she wrote Man: Fragments of a Forgotten History with Mohini Chatterji, using the pseudonym "Two Chelâs". The work is published in 1885 by Reeves and Turner.

-- Laura C. Holloway, by Theosophy Wiki

In 1885, he went to Ireland to lecture, and helped to establish the Dublin Lodge of the TS. There, he produced a deep impression on Irish poets George Russell (Æ) and William Butler Yeats and is said to have influenced the oriental turn of their writings. Yeats wrote a poem entitled 'Mohini Chatterjee'.[/size][/b]

Mohini Chatterjee
by William Butler Yeats

I ASKED if I should pray.
But the Brahmin said,
'pray for nothing, say
Every night in bed,
'I have been a king,
I have been a slave,
Nor is there anything.
Fool, rascal, knave,
That I have not been,
And yet upon my breast
A myriad heads have lain.'''
That he might Set at rest
A boy's turbulent days
Mohini Chatterjee
Spoke these, or words like these,
I add in commentary,
'Old lovers yet may have
All that time denied --
Grave is heaped on grave
That they be satisfied --
Over the blackened earth
The old troops parade,
Birth is heaped on Birth
That such cannonade
May thunder time away,
Birth-hour and death-hour meet,
Or, as great sages say,
Men dance on deathless feet.'

The adulation he received from some of the European members fueled his pride and he showed poor judgment on several matters. In late 1885, Mohini became involved in scandal with female Theosophists. The case came to public attention when one of the women, in response to Blavatsky's criticisms, intended to publicize letters written to her by Mohini Chatterjee.[10] Mme. Blavatsky wrote to Mr. Sinnett in March 1886:

Mohini was sent, and at first won the hearts and poured new life into the L.L. He was spoiled by male and female adulation, by incessant flattery and his own weakness.[11]

Mohini resigned from the Theosophical Society in 1887 and went back to his former home in Calcutta, where he resumed his practice of law.

Writings

Mohini wrote poetry and prose in both English and his native Bengali.

He and Mrs. Holloway wrote Man: Fragments of Forgotten History, published in 1887 under the pseudonym "Two Chelâs".[12]

He translated The Crest-Jewel of Wisdom (Viveka-Cūḍāmaṇi) of Sankaracharya. He worked with G. R. S. Mead in translating the Upanishads in 1896, using the pseudonym J. C. Chattopadhyaya.[13]

Later years

Yeats and George Russell (Æ) believed that at the turn of the century Mohini was working as a lawyer in Bombay. According to Harbans Rai Bachchan, the last heard of him was that he was a blind old man living in London with his daughter, in the early 1930s.[14] Mohini died in February, 1936.

Online resources

Articles

• Mohini Mohun Chatterji at Theosopedia.
• Morality and Pantheism by Mohini Chatterji
• A Few Words on The Theosophical Organization by Mohini Mohun Chatterji and Arthur Gebhard
• On the Higher Aspects of Theosophic Studies by Mohini M. Chatterji
• Qualifications for Chelaship by Mohini M. Chatterjee
• On the Existence of the Mahatmas by Mohini M. Chatterji
• The Crest Jewel of Wisdom translated by Mohini M Chatterji
• Atmanatma-Viveka: Discrimination of Spirit and Not-Spirit translated by Mohini M Chatterji

Additional resources

See also references in:

• The Mahatma Letters to A.P. Sinnett
• A Short History of the Theosophical Society
• The Letters of H. P. Blavatsky to A. P. Sinnett

Notes

1. Diane Sasson, Yearning for the New Age (Bloomington, IN:Indiana University Press, 2012), 78.
2. A Casebook of Encounters with the Theosophical Mahatmas Case 29, compiled and edited by Daniel H. Caldwell
3. George E. Linton and Virginia Hanson, eds., Readers Guide to The Mahatma Letters to A. P. Sinnett (Adyar, Chennai, India: Theosophical Publishing House, 1972), 223.
4. ”Chatterji, Mohini Mohun,” The Theosophical Year Book, 1938 (Adyar, Madras, India: The Theosophical Publishing House, 1938), 172.
5. George E. Linton and Virginia Hanson, eds., Readers Guide to The Mahatma Letters to A. P. Sinnett (Adyar, Chennai, India: Theosophical Publishing House, 1972), 223.
6. ”Chatterji, Mohini Mohun,” The Theosophical Year Book, 1938 (Adyar, Madras, India: The Theosophical Publishing House, 1938), 172.
7. George E. Linton and Virginia Hanson, eds., Readers Guide to The Mahatma Letters to A. P. Sinnett (Adyar, Chennai, India: Theosophical Publishing House, 1972), 223.
8. A. Trevor Barker, The Letters of H. P. Blavatsky to A. P. Sinnett Letter No. XXVIII, (Pasadena, CA: Theosophical University Press, 1973), ??.
9. Laura C. Holloway, “The Mahatmas and Their Instruments Part II,” The Word(New York), July 1912, pp. 200-206, available at The Blavatsky Archives Portraits of the Mahatmas
10. See The Open University web site
11. Vicente Hao Chin, Jr., The Mahatma Letters to A.P. Sinnett in chronological sequence No. 14o (Quezon City: Theosophical Publishing House, 1993), 459.
12. The complete text is available at [1]
13. ”Chatterji, Mohini Mohun,” The Theosophical Year Book, 1938 (Adyar, Madras, India: The Theosophical Publishing House, 1938), 172.
14. See The Open University web site

********************************

Mohini Mohun Chatterji
by Theosophy Wiki
Accessed: 8/19/20


M. M. Chatterji

Mohini Mohun Chatterji (1858 - 1936) was a Bengali attorney and scholar who belonged to a prominent family that for several generations had mediated between Hindu religious traditions and Christianity.[1] He joined the Theosophical Society in 1882 and became Assistant Secretary of the Bengal branch. Later that year he became a chela in probation of the Mahâtma Koot Hoomi, and saw apparitions of Mahatmas on five or six occasions.[2] He eventually failed as a chela, and resigned from the Theosophical Society in 1887, after only five years of membership. Alternate spellings of his name are "Mohan" and "Chatterjee" (in Letter No. 57 in Letters from the Masters of the Wisdom, Second Series).

Early life and education

Mr. Chatterji, usually known as Mohini, was born in 1858 into a Brahmin family, descended from Hindu reformer Ram Roy.[3] He attended university in Calcutta, and was awarded Bachelor of Laws and Master of Arts degrees. His wife was the niece of Bengali poet Rabindranath Tagore.[4]

Theosophical Society involvement

Joining the Society

Mohini became a member of the Bengal Theosophical Society on April 16, 1882, joining in Calcutta.[5] According to Readers Guide to The Mahatma Letters to A. P. Sinnett, "When HSO opened the first Theosophical Sunday School in Calcutta on March 10, 1883, with 17 boys, Mohini was appointed their teacher".[6]

Receiving Mahatma Letters

Beginning in 1882, and continuing through at least 1884, Mohini received at least thirteen letters from Mahatma K. H. They were published in Letters from the Masters of the Wisdom, First Series and Second Series. These are links to the letters, in an approximation of chronological order:

Sept-Nov 1882
LMW 2 No. 58
LMW 1 No. 15
LMW 2 No. 57
LMW 2 No. 59
LMW 1 No. 14
1882-1884
LMW 2 No. 61
LMW 2 No. 62
LMW 1 No. 10
LMW 1 No. 11
LMW 1 No. 23
1884
LMW 2 No. 63
LMW 2 No. 62
LMW 1 No. 13
LMW 1 No. 52

European tour of 1884

Mohini worked as private secretary to H. S. Olcott and accompanied him and Mme. Blavatsky on their European tour in 1884:

The purpose of his trip to Europe was seemingly to give the members there some assistance in understanding the Eastern doctrines which had been brought into prominence by APS in his book Esoteric Buddhism."[7]

He rendered valuable aid with lectures and discourses both in Paris and London, and many European Theosophists still remember the brilliance of presentation of spiritual truths by the young Hindu.[8]

From a letter from Mme. Blavatsky to Mr. Sinnett, it would appear that he was going to be used in a similar manner as Babaji was:

On February 17th Olcott will probably sail for England on various business, and Mahatma K. H. sends his chela, under the guise of Mohini Mohun Chatterjee, to explain to the London Theosophists of the Secret Section — every or nearly every mooted point and to defend you and your assumptions. You better show Mohini all the Master's letters of a non-private character — saith the Lord, my Boss — so that by knowing all the subjects upon which he wrote to you he might defend your position the more effectually — which you yourself cannot do, not being a regular chela. Do not make the mistake, my dear boss, of taking the Mohini you knew for the Mohini who will come. There is more than one Maya in this world of which neither you nor your friends and critic Maitland is cognisant. The ambassador will be invested with an inner as well as with an outer clothing. Dixit.[9]

Collaboration with Laura C. Holloway

In July 1884, probably while at the house of Francesca Arundale, Mohini worked with Laura C. Holloway to write Man: Fragments of a Forgotten History. They used the pseudonym "Two Chelâs".[10] The work was published in 1885 by Reeves and Turner, but portions were incomplete due to the early departure of Mrs. Holloway before the final version could be completed.

Portraits of Masters

Mohini was present in London in 1884 when the young German artist Hermann Schmiechen painted the Portraits of the Masters. He was described by Laura C. Holloway as being “nearer the Master than all others in the room, not even excepting H.P.B.”[11]

Testifying for Hodgson Report

Being a chela of Master K.H., he gave evidence to the Society for Psychical Research concerning the reality of psychic phenomena at Adyar,[12] in what came to be known as the Hodgson investigation.

Lecture tour in Europe

In 1885, he went to Ireland to lecture, and helped to establish the Dublin Lodge of the TS. There, he produced a deep impression on Irish poets George Russell (Æ) and W. B. Yeats and is said to have influenced the oriental turn of their writings. Yeats wrote a poem entitled 'Mohini Chatterjee'.

The adulation he received from some of the European members fueled his pride and he showed poor judgment on several matters. In late 1885, Mohini became involved in scandal with female Theosophists. The case came to public attention when one of the women, in response to Blavatsky's criticisms, intended to publicize letters written to her by Mohini Chatterjee.[13] Mme. Blavatsky wrote to Mr. Sinnett in March 1886:

Mohini was sent, and at first won the hearts and poured new life into the L.L. He was spoiled by male and female adulation, by incessant flattery and his own weakness.[14]

Mohini resigned from the Theosophical Society in 1887 and went back to his former home in Calcutta, where he resumed his practice of law.

Writings

Mohini wrote poetry and prose in both English and his native Bengali.

He and Mrs. Holloway wrote Man: Fragments of Forgotten History, published in 1887 under the pseudonym "Two Chelâs".[15]

He translated the The Crest-Jewel of Wisdom (Viveka-Cūḍāmaṇi) of Sankaracharya. He worked with G. R. S. Mead in translating the Upanishads in 1896, using the pseudonym J. C. Chattopadhyaya.[16]

Later years

Yeats and George Russell (Æ) believed that at the turn of the century Mohini was working as a lawyer in Bombay. According to Harbans Rai Bachchan, the last heard of him was that he was a blind old man living in London with his daughter, in the early 1930s.[17] Mohini died in February, 1936.

Online resources

Articles

• Mohini Mohun Chatterji at Theosopedia.
• Morality and Pantheism by Mohini Chatterji
• A Few Words on The Theosophical Organization by Mohini Mohun Chatterji and Arthur Gebhard
• On the Higher Aspects of Theosophic Studies by Mohini M. Chatterji
• Qualifications for Chelaship by Mohini M. Chatterjee
• On the Existence of the Mahatmas by Mohini M. Chatterji
• The Crest Jewel of Wisdom translated by Mohini M Chatterji
• Atmanatma-Viveka: Discrimination of Spirit and Not-Spirit translated by Mohini M Chatterji
• Mohini Mohan Chatterji's Influence on W.B. Yeats by Dr. Suman Singh

Additional resources

See also references in:

• The Mahatma Letters to A. P. Sinnett
• A Short History of the Theosophical Society
• The Letters of H. P. Blavatsky to A. P. Sinnett

Notes

1. Diane Sasson, Yearning for the New Age (Bloomington, IN:Indiana University Press, 2012), 78.
2. A Casebook of Encounters with the Theosophical Mahatmas Case 29, compiled and edited by Daniel H. Caldwell
3. George E. Linton and Virginia Hanson, eds., Readers Guide to The Mahatma Letters to A. P. Sinnett (Adyar, Chennai, India: Theosophical Publishing House, 1972), 223.
4. ”Chatterji, Mohini Mohun,” The Theosophical Year Book, 1938 (Adyar, Madras, India: The Theosophical Publishing House, 1938), 172.
5. April 6, per Theosophical Society General Membership Register, 1875-1942 at http://tsmembers.org/. See book 1, entry 1066 (website file: 1A/36).
6. George E. Linton and Virginia Hanson, eds., Readers Guide to The Mahatma Letters to A. P. Sinnett (Adyar, Chennai, India: Theosophical Publishing House, 1972), 223.
7. George E. Linton and Virginia Hanson, eds., Readers Guide to The Mahatma Letters to A. P. Sinnett (Adyar, Chennai, India: Theosophical Publishing House, 1972), 223.
8. [Letters from the Masters of the Wisdom (book)|Letters from the Masters of the Wisdom, Second Series (Adyar, Madras, India: Theosophical Publishing House, 1925), 103.
9. A. Trevor Barker, The Letters of H. P. Blavatsky to A. P. Sinnett Letter No. XXVIII, (Pasadena, CA: Theosophical University Press, 1973), ??.
10. Two Chelas, Man: Fragments of a Forgotten History, 1887. The complete text is available at the Canadian Theosophical Association
11. Laura C. Holloway, “The Mahatmas and Their Instruments Part II,” The Word (New York), July 1912, pp. 200-206, available at The Blavatsky Archives Portraits of the Mahatmas
12. ”Chatterji, Mohini Mohun,” The Theosophical Year Book, 1938 (Adyar, Madras, India: The Theosophical Publishing House, 1938), 172.
13. See The Open University web site
14. Vicente Hao Chin, Jr., The Mahatma Letters to A.P. Sinnett in chronological sequence No. 140 (Quezon City: Theosophical Publishing House, 1993), 459.
15. The complete text is available at [1]
16. ”Chatterji, Mohini Mohun,” The Theosophical Year Book, 1938 (Adyar, Madras, India: The Theosophical Publishing House, 1938), 172.
17. See The Open University web site

[admin]

Part 1 of 2

Werner Erhard
by Wikipedia
Accessed" 8/4/19

NOTICE: THIS WORK MAY BE PROTECTED BY COPYRIGHT

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Werner Erhard
Born John Paul Rosenberg
September 5, 1935 (age 83)
Philadelphia, Pennsylvania
United States
Occupation Author, lecturer
Spouse(s) Patricia Fry, 1953–1960 (divorced)
Ellen Erhard (June Bryde), 1960–1983 (divorced)
Children 7
Website wernererhard.net

Toward the end of January, His Holiness the Karmapa arrived for his second visit in North America. There were thousands of people in North America who wanted to meet His Holiness and receive his blessings. In Boulder a large white mansion on Mapleton Hill, about six blocks from our house, was rented for him. We nicknamed it the Wedding Cake House because it had so many columns and the exterior was so ornate. Once again, there were armies of attendants, drivers, cooks, and members of the DOIje Kasung to help with the visit. Rinpoche was to depart for Charlemont to begin his retreat in late February, but before his departure, he took time to travel to San Francisco with the Karmapa as well as to receive him in Boulder.

In San Francisco, His Holiness performed the Vajra Crown ceremony for several thousand followers of EST, or Erhard Seminar Training, which was popular in this era. EST was started by Werner Erhard, who was quite enamored of His Holiness and asked him to do the Vajra Crown ceremony for his students. Rinpoche thought that Erhard was something of a charlatan, although he also seemed to find him interesting, or perhaps amusing would be a better word. Before the Vajra Crown ceremony itself, His Holiness asked Rinpoche to make remarks to the assembled students explaining what would happen. Rinpoche told the crowd to keep their shirts on -- metaphorically speaking. It was a bit cryptic, but it seemed to be addressing their tendency to bliss out, or indulge in the energy.

-- Dragon Thunder: My Life with Chogyam Trungpa, by Diana J. Mukpo with Carolyn Rose Gimian

Werner Hans Erhard (born John Paul Rosenberg; September 5, 1935[1]:7) is an American author and lecturer known for founding "est", which operated from 1971 to 1984.[2]:xiv[3] He has written and lectured on integrity, leadership, personal and organizational performance, and individual and organizational transformation.[a][ b]

In 1977 Erhard, with the support of John Denver, Robert W. Fuller and others, founded The Hunger Project [27][28] (an NGO accredited by the United Nations)[29] in which more than 4 million people have participated in establishing "the end of hunger as an idea whose time has come".[30][31]

In 1991, Erhard retired from business and sold his then-existing intellectual property to his employees who then formed Landmark Education, renamed in 2013 "Landmark Worldwide", with which he consults occasionally.[32][33] Erhard continues to lecture and present.[c]

Much of Erhard's scholarly writing can be found on his author's page in the Social Science Research Network (SSRN).[d]

Early life

John Paul Rosenberg was born in Philadelphia, Pennsylvania, on September 5, 1935.[1]:6[41] His father was a small-restaurant owner who left Judaism for a Baptist mission before joining his wife in the Episcopal Church,[1]:6[41] where she taught Sunday School.[1]:6 They agreed that their son should choose his religion for himself when he was old enough.[1]:6 He chose to be baptized in the Episcopal Church, served there for eight years as an acolyte,[1]:6 and has been an Episcopalian ever since.[42]

Rosenberg attended Norristown High School, in Norristown, Pennsylvania, where he was awarded the English award in his senior year.[1]:25,29 He graduated in June 1953, along with his future wife Patricia Fry.[1]:30 From the early mid-1950s until sometime in 1960, Rosenberg worked in various automobile dealerships (starting with a Ford dealership where he was trained by Lee Iacocca, and then Lincoln Mercury, and finally Chevrolet), with a stint when he was given the opportunity to manage a nearly defunct medium-duty industrial equipment firm, which became successful under his management.[1]:42[43] Rosenberg married Patricia Fry on September 26, 1953,[1]:40 and they had four children.[1] In 1960, he left Patricia and their children in Philadelphia, traveled to Indianapolis with June Bryde,[1]:57 and changed his name to "Werner Hans Erhard".[44] He chose his new name from Esquire magazine articles he read about then West German economics minister Ludwig Erhard and the physicist Werner Heisenberg.[1]:57–58 June Bryde changed her name to Ellen Virginia Erhard.[1]:53

The renamed Erhards moved to St. Louis, where Erhard took a job as a car salesman.[1]:54,55 His wife Patricia Rosenberg and their four children initially relied on welfare and help from family and friends. After five years without contact, Patricia Rosenberg divorced Erhard for desertion and remarried.[1]:226 In October 1972, a year after creating the est training, Erhard contacted his first wife and family. He arranged to provide support and college educations for the children, as well as repaying Pat's parents for their financial support[1]:335 Between 1973 and 1975, members of his extended family took the est training, and both his former wife Patricia and his younger siblings took jobs in the est organization.[1]:242,243

Career

Parents Magazine Cultural Institute

In 1961, Erhard began selling correspondence courses in the Midwest. He then moved to Spokane, Washington,[1]:85 where he worked at Encyclopædia Britannica's "Great Books" program as an area training manager. In January 1962, Erhard began working at Parents Magazine Cultural Institute, a division of W.R. Grace & Co.[1]:112[45] In the summer of 1962, he became territorial manager for California, Nevada, and Arizona, and moved to San Francisco; and in the spring of 1963 to Los Angeles.[1]:82–106 In January 1964, Parents transferred him to Arlington, Virginia as the southeast division manager, but after a dispute with the company president he returned to his previous position as west coast division manager for Parents in San Francisco.[1]:53:117–138 During the next few years, Erhard brought on as staff at Parents many people who would later become important in est, including Elaine Cronin, Gonneke Spits, and Laurel Scheaf.

Influences

Erhard, while being largely self-educated,[46][47] was influenced by or worked closely with academics, philosophers, thinkers and artists.[e][1]:63

During his time in St. Louis, Erhard read two books which were to have a marked effect on him: Think and Grow Rich by Napoleon Hill (1937) and Psycho-Cybernetics by Maxwell Maltz (1960).[1]:122 When a member of his staff at Parents Magazine introduced him to the ideas of Abraham Maslow and Carl Rogers, both key figures in the human potential movement, his interests became more focused on personal fulfillment rather than sales success.[62] After his move to Sausalito, he attended seminars by Alan Watts, a Western interpreter of Zen Buddhism, who introduced him to the distinction between mind and self;[62] Erhard subsequently became close friends with Watts.[1]:117–138 Erhard also studied in Japan with Zen rōshi Yamada Mumon.[63] In Bartley's biography, Werner Erhard: The Transformation of a Man, the Founding of est (1978), Bartley quotes Erhard as acknowledging Zen as an essential contribution that "created the space for" est.[1]:146,147 Bartley details Erhard's connections with Zen beginning with his extensive studies with Alan Watts in the mid 1960s[1]:118 and quotes Erhard as acknowledging:

Of all the disciplines that I studied, practiced, learned, Zen was the essential one. It was not so much an influence on me, rather it created space. It allowed those things that were there to be there. It gave some form to my experience. And it built up in me the critical mass from which was kindled the experience that produced est.[1]:118

Erhard attended the Dale Carnegie public speaking course in 1967.[62] He was sufficiently impressed with it to make his staff attend the course as well, and began to think about developing a course of his own.[62] Over the following years, Erhard continued to investigate a wide range of movements, including Encounter, Transactional Analysis, Enlightenment Intensive, Subud and Scientology.[62]

In 1970, Erhard became involved in Mind Dynamics[1]:158 and began teaching his own version of Mind Dynamics classes in San Francisco and soon also Los Angeles.[1]:136–137 The directors of Mind Dynamics eventually invited him into their partnership, but Erhard rejected the offer, saying he would rather develop his own seminar program – "est", the first program of which he conducted in October 1971.[1]:178

est (1971–1984)

Further information: Erhard Seminars Training

Starting in 1971, Erhard's organization, "est", short for Erhard Seminars Training and also Latin for "it is," offered in-depth personal and professional development workshops, the initial program of which was called "The est Training."[64] The purpose of the est Training was to transform the way one sees and makes sense of life so that the situations one had been trying to change or had been putting up with, clear up in the process of living itself.[65] The point of the est training was to leave participants free to be, while increasing their level of effectiveness and the quality of their lives.[66] The est Training was experiential and transformational in nature.[67]

The workshops were offered until 1984, when the est training was replaced by the Forum. Through 1984 700,000 people completed the est Training.[68] Professor Jonathan D. Moreno, Ph.D., American ethicist, philosopher, and historian, describes the est training as "the most important cultural event after the human potential movement itself seemed exhausted”[69] and a form of "Socratic interrogation.” Erhard challenged participants to be themselves and live in the present[70] instead of playing a role that had been imposed on them[69] by their past and aimed to press people beyond their own current points of view, into a perspective from which they could observe their own positionality.[69] As the author Robert Hargrove said, “you’re going to notice that things do begin to clear up, just in the process of life itself.”[70]

The first est course was held in San Francisco, California, in October 1971.[71] While Erhard led all the early est courses himself, by the mid-1970s there were ten trainers trained by him (doctors, attorneys, and successful businessmen and -women).[62]:384 Further est centers opened in Los Angeles, Aspen, Honolulu and New York, and many other cities, and est was enthusiastically endorsed by celebrities and people of influence such as leadership and business academic Warren Bennis, philosopher Walter Kaufmann, social activist Jerry Rubin, business magnate David Geffen, author and businesswoman Arianna Huffington, artist and peace activist Yoko Ono, singer-songwriter John Denver and actress Valerie Harper.[62]:384

Werner Erhard Foundation (1973–1991)

In the early 1970s, the est Foundation became the Werner Erhard Foundation[72] with the aim of "providing financial and organizational support to individuals and groups engaged in charitable and educational pursuits – research, communication, education, and scholarly endeavors in the fields of individual and social transformation and human well-being." The foundation supported projects that were launched by individuals expressing their commitment to altering what is possible for humanity, such as The Hunger Project, The Mastery Foundation, The Holiday Project, and the Youth at Risk Program, programs which continue to be vital and active today. The foundation also organized presentations by scholars and humanitarians such as the Dalai Lama and Buckminster Fuller[73] and hosted an annual conference in theoretical physics, a science in which Erhard was especially interested.[74] The annual conference was designed to give physicists an opportunity to work with their colleagues on what they were developing before they published, and was attended by such physicists as Richard Feynman, Stephen Hawking,[74] and Leonard Susskind.[75] Physicist Leonard Susskind, who attended some of these conferences, writes, "I met Hawking and Gerard 't Hooft in the attic of Werner Erhard's house in San Francisco. Erhard was a fan of Sidney Coleman. Dick Feynman, myself, and David Finkelstein were his gurus. He was very, very smart."[76]

Werner Erhard and Associates (1981–1991) and "The Forum"

Further information: Werner Erhard and Associates

In the 1980s, Erhard created a new program called "the Forum," which began in January 1985. Also during that period Erhard developed and presented a series of seminars, broadcast via satellite, that included interviews with contemporary thinkers in science, economics, sports, and the arts on topics such as creativity, performance, and money. The interviews were designed not to present particular views, but to inquire into the commitments, visions and influences at the source of their work. People interviewed in this diverse series included Mike Wallace, Milton Friedman, Alice Cahana, Robert Reich, Kareem Abdul-Jabbar, and Senator Daniel Inouye.[77][78][79]

In October 1987, Erhard hosted a televised broadcast with sports coaches John Wooden, Red Auerbach, Tim Gallwey and George Allen to discuss principles of coaching across all disciplines. They sought to identify distinctions found in coaching, regardless of the subject being coached. Jim Selman moderated the discussion and in 1989 he documented the outcome in an article called "Coaching and the Art of Management."[80]

On February 1, 1991,[81] some of the employees of Werner Erhard and Associates purchased its assets, licensed the right to use its intellectual property and assumed some of its liabilities, paying $3 million and committing to remitting up to $15 million over the following 18 years in licensing fees.[82] Shortly afterwards, the new owners established Landmark Education.[81]

Presentations that evolved from the "Forum" continue to take place today in major cities in the US and worldwide as the "Landmark Forum" under the auspices of Landmark Worldwide.

Academic lectures

Throughout his career, Erhard has lectured at universities and organizations around the world.[83] The Harvard Business Review On Change states, "We are indebted to numerous philosophers, scholars, and thinkers who have inquired into the nature of being, especially Werner Erhard." In their publication the Harvard Review cited, "Transformation and Its Implications for Systems-Oriented Research," lecture, Massachusetts Institute of Technology, Cambridge Massachusetts, April 1977 and "The Nature of Transformation," Oxford University Union Society, Oxford, England, September 1981" and stated "Numerous writers have grappled with the relationship of past, present and future in the workplace, especially Werner Erhard," citing "Organizational Vision and Vitality: Forward from the Future," Academy of Management, San Francisco, California, August 1990.[84][24][85][86] While Erhard did not attend university, he "breached the 'split' in American intellectual life between the ideology of the university and the ideology of the American marketplace."[1] "Erhard organized and led Harvard seminars and training sessions with Michael C. Jensen professor of Business Administration Emeritus at Harvard Business School who co-founded the Journal of Financial Economics and was the recipient of the 2009 Morgan Stanley-American Finance Association Award for Excellence in Financial Economics."[87]

Subsequent work

After retiring from Werner Erhard & Associates, Erhard continued to make public appearances. One of these was on CNN's Larry King Live in an episode titled, "Whatever Happened to Werner Erhard?" via satellite from Moscow, Russia on December 8, 1993 where Erhard was working with the All Union Knowledge Society,[88] and some members of the newly formed Russian parliament.[47] As of 2001 Erhard maintained a residence with Gonneke Spits in George Town, Cayman Islands.[89] During this time he worked in the area of peace and reconciliation in Northern Ireland, and on some occasions with author Peter Block.[90]

Currently Erhard devotes his time to scholarly research and writing and presentations of his ideas. He participated in an event on May 11, 2004 at the John F. Kennedy School of Government at Harvard University entitled "From Thought to Action: Growing Leaders in a Changing World." The event was in honor of a friend, Warren Bennis, who had taken the est Training and for some time consulted with Werner Erhard and Associates. In 2007, he presented a talk exploring the link between integrity, leadership, and increased performance at the John F. Kennedy Center for Public Leadership,[91] led a course on integrity at the 2007 MIT Sloan School of Management's SIP (Sloan Innovation Period),[92] and spoke at the Harvard Law School program on Corporate Governance.[b][93] In 2008, he took part in a presentation on integrity at DePaul University[94] and co-led a course on leadership at the Simon School of Business.[95] In 2009 he presented Being a Leader and the Effective Exercise of Leadership: An Ontological Model at the Gruter Institute Squaw Valley Conference: Law, Behavior & the Brain.[8]

Erhard, along with colleagues Michael C. Jensen and Steve Zaffron, authored the paper, "Integrity: A Positive Model that Incorporates the Normative Phenomena of Morality, Ethics and Legality." Quoting from The Oxford Handbook of Organizational Well-Being, "Erhard, Jensen, and Zaffron (2007) aimed to present a positive model of integrity that provides powerful access to increased performance for individuals, groups, and organizations." [b](Positive as used here is as it is used in the sciences – it does not mean integrity as something good or desirable, it means integrity as the way integrity actually works in the world.)[96]

He presented his work on "Why We Do What We Do: A New Model Providing Actionable Access to the Source of Performance" at the Kennedy Center For Public Leadership at Harvard University in December 2009.[97] Author Bartley J. Madden wrote about Werner Erhard, professor Michael C. Jensen, and colleagues’ development of a new paradigm of individual, group, and organizational performance. He writes that their paradigm “emphasizes how one's worldview shapes and constrains each individual's perceptions. The paradigm takes one to the source of performance, which is not available by merely explaining performance through linear cause and effect analysis.”[10] He goes on to say that their work reveals that “the source of performance resides in how actions correlate naturally with the way circumstances occur” and that “language (including what is said and unsaid in conversations) plays a dominant role in how situations occur and so is instrumental in improving performance.”[10]

[bMadden points out that a cornerstone of their new paradigm of performance is its emphasis on integrity (keeping or when not keeping, then honoring [as they define honoring] one's word). Erhard, Jensen, et al. write, “Integrity is important to individuals, groups, organizations and society because it creates workability. Without integrity, the workability of any object, system, person, group or organization declines; and as workability declines, the opportunity for performance declines. Therefore integrity is a necessary condition for maximum performance. As an added benefit, honoring one's word is also an actionable pathway to being trusted by others.”[10][98][/b]

A major part of Werner Erhard’s current work is devoted to the creation and development of the course “Being A Leader and The Effective Exercise of Leadership: An Ontological/Phenomenological Model” which he and his colleagues have led at numerous universities and is being taught by 34 professors in their own schools.[10][99] The Financial Times management editor Andrew Hill writes that this leadership course contributes to the field of business education and furthers academic research.[100] This course supports the participants in discovering the constraints on being and acting as a leader imposed by their worldview. These constraints impede their cognitive abilities that could otherwise be brought to bear on the circumstances calling for leadership with which they are confronted. Rather than simply learning about leadership, the course promises to leave participants being leaders and exercising leadership as their natural self-expression.[101][102]

Erhard and his colleagues, Professor Michael C. Jensen and United States Air Force Academy fellow, Kari Granger, were asked to contribute to the 2012 Harvard University publication, The Handbook for Teaching Leadership: Knowing, Doing and Being,[26] edited by the Dean of Harvard Business School, Nitin Nohria,[103] HBS Senior Lecturer of Business Administration Scott Snook, and Dean of Harvard College, Rakesh Khurana.[104] In their introduction the editors write, "Erhard, Jensen and Granger anchor this collection by taking dead aim at the BE component. In a highly provocative chapter titled 'Creating Leaders', this eclectic group of scholars argues for adopting a decidedly ontological approach to leadership education...For these authors, integrity, authenticity, and being committed to something bigger than oneself form the base of 'the context for leadership', a context that once mastered, leaves one actually being a leader.[b] It is not enough to know about or simply understand these foundational factors, but rather by following a rigorous, phenomenologically based methodology, students have the opportunity to create for themselves a context that leaves them actually being a leader and [b]exercising leadership effectively as their natural self-expression."[105]

Erhard's ontological work has been a topic for discussion by academics. At the 2013 Philosophy of Communication Division National Communication Association Conference in Washington, D.C., two professors, Bruce Hyde and Drew Kopp, presented their paper "Connecting Philosophy and Communication; A Heideggerian Analysis of the Ontological Rhetoric of Werner Erhard", in which they state "We are not suggesting here that Heidegger's philosophical writings were the source of Erhard's ideas. We see both men as being at work in the same field, sharing a view toward language and its relationship to Being."[106]

Erhard is the author of the final chapter in the book about Nobel Prize winning economist Friedrich Hayek, Hayek: A Collaborative Biography, edited by Robert Leeson, Visiting Professor of Economics at Stanford University.[107]

In 2014 the National Bureau of Economic Research (NBER) and the European Corporate Governance Institute (ECGI) issued Erhard's and Michael C. Jensen's paper "Putting Integrity Into Finance: A Purely Positive Approach" in which they summarize their theory of integrity as a purely positive phenomenon (i.e. that integrity does not mean integrity as something good or desirable, rather it means integrity as the way integrity actually works in the world) and that "adding integrity as a positive phenomenon to the paradigm of financial economics provides actionable access (rather than mere explanation with no access) to the source of the behavior that has resulted in damaging effects on value and human welfare, thereby significantly reducing that behavior."[5][108]

Critics and disputes

Erhard became the object of both popular fascination and criticism, with the media tending to vilify him over the span of several decades.[69] Professor of Ethics Jonathan D. Moreno writes, "Allegations of all sorts of personal and financial wrongdoing were hurled at him, none of which were borne out and some of which were even publicly retracted by major media organizations."[69] Various skeptics have questioned or criticized the validity of Erhard's work and his motivations. Psychiatrist Marc Galanter described Erhard as "a man with no formal experience in mental health, self help, or religious revivalism, but a background in retail sales."[109] Michael E. Zimmerman, chair of the philosophy department at Tulane University, who wrote "A Philosophical Assessment of the est Training"[110] described Erhard as "a kind of artist, a thinker, an inventor, who has big debts to others, borrowed from others, but then put the whole thing together in a way that no one else had ever done."[111][112] Philosophy professor at Sacramento City College, Robert Todd Carroll referred to est as a "hodge-podge of philosophical bits and pieces culled from the carcasses of existential philosophy, motivational psychology."[113] Social critic John Bassett MacCleary called Erhard "a former used-car salesman" and est "just another moneymaking scam."[114] NYU psychology professor Paul Vitz noted that est "was primarily a business" and that its "style of operation has been labeled as fascist."[115]

In 1991, Erhard "vanished amid reports of tax fraud (which proved false and won him $200,000 from the IRS[47][116]) and allegations of incest (which were later recanted)."[117] The March 3, 1991 60 Minutes broadcast of these allegations was later removed by CBS due to factual inaccuracies.[33] On March 3, 1992, Erhard sued CBS, San Jose Mercury News reporter John Hubner and approximately twenty other defendants for libel, defamation, slander, and invasion of privacy, as well as conspiracy.[118][119] On May 20, 1992, Erhard filed for dismissal of his own case and sent checks for $100 to each of the defendants, covering their filing fees in the case.[120] Erhard told Larry King in an interview that he dropped the suit after receiving legal advice telling him that in order to win it, it would not be sufficient to prove that CBS knew the allegations were false, but that he would also need to prove that CBS acted with malice.[121] Erhard stated to King that his family members (as reported in Time magazine)[116] had since retracted their allegations, which according to Erhard had been made under pressure from the 60 Minutes producer.[121]

Erhard's daughters retracted the allegations of sexual abuse they had made against their father.[122][123] Celeste Erhard, one of the daughters featured in the CBS program, subsequently sued journalist John Hubner and the San Jose Mercury News seeking US$2 million.[124] Celeste Erhard accused the newspaper of having "defrauded her and invaded her privacy".[124] She asserted that she had exaggerated information, had been promised a book deal to be co-authored with Hubner for revenue of $2 million, and stated on the record that the articles and her appearance on CBS television's 60 Minutes were to get publicity for the book.[124][125] Celeste claimed that the quotes in the article were obtained by deceitful measures.[126] The case was dismissed in August 1993, the judge ruling that the statute of limitation had expired and that Celeste Erhard "had suffered no monetary damages or physical harm and that she failed to present legal evidence that Hubner had deliberately misled her,"[124] which is legally required for damages.

The video of the CBS 60 Minutes program was subsequently withdrawn from the market by CBS.[127] A disclaimer said that "this segment has been deleted at the request of CBS News for legal or copyright reasons".[33]

In 1992 a court entered a default judgment of $380,000 against Werner Erhard in absentia in a case alleging negligent injury.[128]:262 The appellate court stated that Erhard had not been personally served and was not present at the trial.[129]

In 1993, Erhard filed a wrongful disclosure lawsuit against the IRS, asserting that IRS agents had incorrectly and illegally revealed to the media details of information from his tax returns.[130] In the first half of April 1991, IRS spokesmen were widely quoted, alleging that "Erhard owed millions of dollars in back taxes, that he was transferring assets out of the country, and that the agency was suing Erhard", branding Erhard a "tax cheat".[130] On April 15, the IRS was reported to have placed a lien of $6.7 million on personal property belonging to Erhard.[131] In his wrongful disclosure lawsuit against the IRS Erhard stated that he had never refused to pay taxes that were lawfully due,[130] and in September 1996 he won the suit. The IRS settled the lawsuit with Erhard, paying him $200,000 in damages. While admitting that the media reports quoting the IRS on Erhard's tax liabilities had been false, the IRS took no action to have the media correct those statements.[130][132]

A private investigator quoted in the Los Angeles Times stated that by October 1989, Scientology had collected five filing cabinets worth of materials about Erhard, many from ex-members of est who had joined Scientology, and that Scientology was clearly in the process of organizing a "media blitz" aimed at discrediting Erhard.[133] According to Harry Rosenberg, Erhard's brother, "Werner made some very, very powerful enemies. They really got him."[122]

In their 1992 book Perspectives on the New Age James R. Lewis and J. Gordon Melton noted that est used "authoritarian trainers who enforce numerous rules," require applause after participants "share" in front of the group, and de-emphasize reason in favor of "feeling and action." The authors also pointed out that graduates of est were "fiercely loyal," and recruited heavily, reducing marketing expenses to virtually zero.[134]

Impact

A 2012 Financial Times article stated that Erhard's influence "extends far beyond the couple of million people who have done his courses; there is hardly a self-help book or a management training programme that does not borrow some of his principles."[47] Fortune magazine's 40th Anniversary issue (5/15/95), in examining the major contributions to management thinking over the last two decades along with Peter Drucker's The Practice of Management and Michael Hammer and James Champy's Reengineering The Corporation, recognized Erhard's ideas about methods for empowering people as one of the major innovations in management thinking of the last two decades.[135] Erhard and his programs have been cited[136] as having a significant cultural impact on America in the 1970s.[137] Erhard's teachings have influenced the field of professional coaching. The late Thomas Leonard, who founded or helped found Coach U, the International Coach Federation, Coachville, the International Association of Coaches and the Coaches Training Institute, was an employee of est.[138][139] Sociologist and Professor Earl Babbie acknowledged the value that he got out of his work with Werner Erhard. As Babbie says "I want to thank Werner Erhard for all the value I've gotten from my association with him, especially as it was reflected in the writing of this book" (Society By Agreement, which at the time was a widely used introductory sociology textbook in the United States).[140]

Paul Fireman (former CEO of Reebok),[141] Peter Block,[142] leadership expert Warren Bennis,[143] and economist Michael C. Jensen,[144][145] spoke positively of Erhard's impact on their own performance. David Logan, an associate professor of business at the University of Southern California said, "Werner's thinking – I don't know any nice way of saying it – is just out there in the world. You can't do a Master's Degree in organizational development or human resources without picking up some of it. And it's usually not credited back to him. His stuff is just out there."[146] Over the years, Werner Erhard's philosophy has been cited in helping to promote[147] a multibillion-dollar personal growth industry based on Erhard's original concepts.[148][149] Social scientist Daniel Yankelovich said of the large scale study he conducted of participants of The Forum (a program that Erhard created): "Several of the study's findings surprised me quite a bit, especially the large number of participants for whom The Forum proved to be 'one of the most valued experiences of my life'. This is not a sentiment that people, especially successful, well-educated people, express lightly."[150]

Many scholars have been influenced by Werner Erhard, such as the founder of ACT (Acceptance and Commitment Therapy) and former president of the Association of Cognitive Behavior Therapies Steven C. Hayes,[151] researcher and author Bartley J. Madden, whose current focus is on market-based solutions to public policy,[152] Jay Greenberg, Professor of Mathematics and author of Euclidean and Non-Euclidean Geometries,[153] and Bernard Roth, Rodney H. Adams Professor in the School of Engineering and Academic Director and co-founder of the Hasso Plattner Institute of Design (the d.school) at Stanford University.[154]

Professor Roth says about Erhard's influence on his work: "I learned a lot from Werner and his work. For me it put an intellectual framework around all the fragments ... I also benefited from coleading several workshops with Werner and his associates. Three years ago I participated in a leadership workshop colead by Werner, Michael C. Jensen, and Kari Granger. It had been twenty-two years since I last worked with Werner. This experience brought a renewed realization as to how deeply his style and content have influenced my teaching."[155]

Other organizations

The Hunger Project

Main article: The Hunger Project

In 1977, Erhard along with the support of John Denver, Robert W. Fuller (former Oberlin College president), and others, founded The Hunger Project, a non-profit, NGO accredited to the United Nations Economic and Social Council[28] in which more than 4 million people have participated. Erhard authored the Hunger Project Source Document, subtitled, "The End of Starvation: Creating an Idea Whose Time Has Come." The document called for people to examine and transcend their own unconscious beliefs about the problem of persistent hunger and take personal responsibility for the context in which hunger seemed inevitable. Erhard wrote, "What we're attempting to do is to get at the truth about hunger and starvation on our planet. And when you get to the truth of it, when you work your way to the source of it, you see that hunger and starvation on this planet are a function of the forces in which we live on this planet. Victor Hugo said, essentially, that all the forces in the world are not so powerful as an idea whose time has come. If, in fact, the time were to come for the end of hunger and starvation on this planet, hunger and starvation on this planet would end. When the time for things comes, they happen by whatever means are available."[156] The foundational purpose of the Hunger Project was for people to create the context that the time for ending hunger on the planet had come.[157] It called for individuals to “take a stand for the end of hunger and begin to integrate the end of hunger into the very fabric of daily life actions that would help transform hunger and end it."[158]

Catherine Parrish, former CEO of the Hunger Project US, writes, “as a project, as an organization, the Hunger Project never intended to take all the actions that would be necessary to end the persistence of hunger. What the Hunger Project intended to do was to catalyze the global grass-roots committed movement and action that would put all of that in place. You see, it’s a project of great faith in human beings. Great faith that if hundreds and thousands and millions of individuals took a stand for the end of the persistence of hunger as an idea whose time has come, that they would then find an action that was appropriate to them...The Hunger Project enrolled over four million individuals who signed a paper saying ‘I have taken a stand. I will make the end of hunger an idea whose time has come as my personal responsibility.’ So millions took it and went with it, and there were many many skeptics, and understandably so. People had been working on this problem from a context of “It can’t be done” for centuries and doing really good work and really well-educated work. So I think it sounded brass and naïve, whereas it was actually deeply, deeply thoughtful and faithful.”[158]

Father Basil Pennington said "Erhard’s program, The Hunger Project, was the first major project I encountered that worked not just to satisfy the immediate needs of the hungry but to raise consciousness to produce the political will for long-range permanent solutions.”[159] Lynne Twist writes, "The Hunger Project, by systematically challenging false assumptions about chronic hunger and food aid, exposed the myth of scarcity and opened new avenues of inquiry and possibility, eventually succeeding in making a significant contribution to the eradication of hunger by empowering people to author their own recovery. In every situation, from individuals to large populations of people, uncovering the lie and the myths of scarcity has been the first and most powerful step in the transformation from helplessness and resignation to possibility and self-reliance."[160]

The Hunger Project’s unconventional approach to solving the problem of hunger through changing the social conversation about the root causes of hunger led to skepticism and critical reactions.[161] A six-month investigation by the Center For Investigative Reporting of Oakland, California and Mother Jones Magazine found that very little of the money collected for The Hunger Project was used for the purchase and distribution of food[162] and alleged in a report on the investigation published in the magazine in December 1978 that Erhard was "using the Hunger Project not only for self-aggrandizement but for promoting the for-profit corporation he founded, as well."[163] A follow-up article in Mother Jones in 2009 by Suzanne Gordon (author of the 1978 piece) reasserted the criticism that The Hunger Project had failed to do anything significant to alleviate world hunger while at the same time providing the disclaimer that "Twelve years after it was supposed to become obsolete, the Hunger Project now has only one former Erhard associate on its board and notes it has 'no ties to Mr. Erhard or his interests.' "[164]

However, despite the criticisms, the Hunger Project has achieved results in alleviating starvation throughout the world. In 2010, James E. Parco of the U.S. Armed Forces in his book Attitudes Aren't Free writes, "On a very large scale, the Hunger Project has seen remarkably positive results with a long period of success in Africa, South Asia and Latin America according to a model which can be duplicated in nation building and peace-keeping environments. The Hunger Project uses proven strategies to bring villages out of poverty and hunger and make them self-sufficient - typically within five years. Core to the Hunger Project's philosophy is empowerment of women and girls in order to achieve lasting change." [165]

Landmark Education

In 1991 the group that later formed Landmark Education purchased the intellectual property of Werner Erhard. In 1998, Time magazine published an article[166] about Landmark Education and its historical connection to Werner Erhard. The article stated that: "In 1991, before he left the U.S., Erhard sold the 'technology' behind his seminars to his employees, who formed a new company called the Landmark Education Corp., with Erhard's brother Harry Rosenberg at the helm." Landmark Education states that its programs have as their basis ideas originally developed by Erhard, but that Erhard has no financial interest, ownership, or management role in Landmark Education.[167] In Stephanie Ney v. Landmark Education Corporation (1994),[168] the courts determined Landmark Education Corporation did not have successor-liability to Werner Erhard & Associates, the corporation whose assets Landmark Education purchased.

According to Pressman in "Outrageous Betrayal": Landmark Education further agreed to pay Erhard a long-term licensing fee for the material used in the Forum and other courses. Erhard stood to earn up to $15 million over the next 18 years."[128]:253–255 However, Arthur Schreiber's declaration of May 3, 2005 states: "Landmark Education has never paid Erhard under the license agreements (he assigned his rights to others)." [169]

In 2001, New York Magazine reported that Landmark Education's CEO Harry Rosenberg said that the company had bought outright Erhard's license and his rights to the business in Japan and Mexico.[89] From time to time Erhard consults with Landmark Education.[170]

[admin]

Part 2 of 2

Barbados Group

The Barbados Group represents a "self-selected group of scholars, consultants and practitioners"[171] which aims to build an ontological paradigm of performance in organizations.[172] The group and its main publication-vehicle SSRN both have at their head Michael C. Jensen, Emeritus Professor at the Harvard Business School. Werner Erhard's Barbados Group publications can be found at SSRN.[173] Some members of the Barbados Group are affiliated with Landmark Education.[174]

The Barbados Group was analyzed by economics journalist and author David Warsh, in an article in Economic Principals.[175]

Film and television

See also: est and The Forum in popular culture

In 2006 Erhard appeared in the documentary Transformation: The Life and Legacy of Werner Erhard.[176] Robyn Symon and Walter Maksym (who had earlier served as Erhard's attorney in the lawsuit against CBS) co-produced the film.[176]

Werner Erhard featured in the 2002 British documentary by Adam Curtis, The Century of the Self, episode part 3 of 4. This segment of the video discusses the est Training in detail, and includes interviews with est graduates John Denver and Jerry Rubin.

Publications

Selected Erhard writings as lead author

• Being Well Chapter 5 in Beyond Health and Normality: Explorations of Exceptional Psychological Well-Being, edited by Roger Walsh, M.B., PhD and Deane H. Shapiro Jr., PhD. Van Nostrand. 1983.[177]
• A Breakthrough in Individual and Social Transformation in Eranos Foundation Yearbook 69: 2006/2007/2008. Daimon Verlag. 2010.[16]
• Creating Leaders: An Ontological/Phenomenological Model with Michael C. Jensen, and Kari Granger, Chapter 16 in Handbook For Teaching Leadership: Knowing, Doing, and Being, edited by Scott A. Snook, Rakesh Khurana, and Nitin Nohria, Harvard Business School. SAGE Publications. 2012.[178]
• Epistemological And Contextual Contributions of est to General Systems Theory – presentation to the symposium on Evolving Trends in General Systems Theory and the Future of the Family at the Sixth World Congress of Social Psychiatry, Opatija, Yugoslavia, 5 October 1976.[179]
• est: Communication in a Context of Compassion with Victor Gioscia, PhD. The Journal of Current Psychiatric Therapies, Volume 18. 1978.
• The est Standard Training with Victor Gioscia, PhD. Biosciences Communication 3:104-122. 1977.[180]
• Ethiopia: 1988 A Remarkable Achievement – newspaper article, 12 January 1989.[181]
• Four Ways of Being that Create the Foundations of A Great Personal Life, Great Leadership and A Great Organization with Michael C. Jensen, Jesse Isidor Straus Professor of Business Administration, Emeritus Harvard Business School.[182]
• Hayek: A Collaborative Biography: Part 1 Influences from Mises to Bartley, Chapter 12: "Bill Bartley: An Extraordinary Biographer" edited by Robert Leeson, Visiting Professor of Economics at Stanford University. Palgrave Macmillan. 2013.[46]
• The Hunger Project Source Document, The End of Starvation: Creating an Idea Whose Time Has Come 1977.[183]
• Integrity: A Positive Model that Incorporates the Normative Phenomena of Morality, Ethics and Legality with Michael C. Jensen, and Steve Zaffron. Harvard Business School NOM Working Paper No. 06-11; Barbados Group Working Paper No. 06-03; Simon School Working Paper No. FR 08-05.[184]
• Introductory Reading for the 'Being a Leader and The Effective Exercise of Leadership: An Ontological / Phenomenological Model' Course with Michael C. Jensen, and Steve Zaffron. Harvard Business School NOM Unit Working Paper No. 12-074; Barbados Group Working Paper No. 12-01; European Corporate Governance Institute (ECGI) – Finance Working Paper No. 417/2014.[185]
• The Mind's Dedication to Survival with Gilbert Guerin and Robert Shaw The Journal of Individual Psychology Volume 31, Number 1, May. 1975.[186]
• Putting Integrity Into Finance: A Purely Positive Approach with Michael C. Jensen. Journal: Capitalism and Society, Issue 12, Volume 1, May 2017;[38] National Bureau of Economic Research (NBER) #19986, March 2014;[5] European Corporate Governance Institute (ECGI) Finance Working Paper No. 417/2014;[39] and Harvard Law School Forum on Corporate Governance and Financial Regulation.[187]
• Some Aspects of the est Training and Transpersonal Psychology: A Conversation with James Fadiman. The Journal of Transpersonal Psychology, Volume 9, Number J. 1977.[188]

Published Interviews

• You Don't Alter What You Know, You Alter The Way You Know It − An Interview with Werner Erhard. The Network Review, Volume 1, Number 4. 1983.[189]
• Werner Erhard on Transformation and Productivity – An Interview with Werner Erhard. Revision: The Journal of Consciousness and Change, Volume 7, Number 3. Winter 1984/Spring 1985.,

Books by others

• Bartley, William Warren III: Werner Erhard The Transformation of a Man: The Founding of est, New York: Clarkson N. Potter Inc. (1978) ISBN 0-517-53502-5.
• Bry, Adelaide: est: 60 Hours That Transform Your life, Harper Collins (1976) ISBN 978-0-06-010562-4.
• Fenwick, Sheridan: Getting It: The psychology of est, J. B. Lippincott Company. (1976) ISBN 0-397-01170-9.
• Hargrove, Robert: est: Making Life Work, Delacorte (1976) ISBN 978-0-440-19556-6.
• Kettle, James: The est Experience, Zebra Books (1976) ISBN 978-0-89083-168-7.
• Marks, Pat R.: est: The Movement and the Man, Playboy Press (1976) ASIN B004BI5A3E.
• Morantz, Paul and Lancaster, Hal: Escape: My Life Long War Against Cults, Cresta Publications (2013) ISBN 978-0-615-84869-3.
• Moreno, M.D., Ph.D., Jonathan D. Impromptu Man: J.L. Moreno and the Origins of Psychodrama, Encounter Culture, and the Social Network. Bellevue Literary Press (2014) ISBN 1-934137-84-7.
• Pressman, Steven: Outrageous Betrayal: The Dark Journey of Werner Erhard from est to Exile, New York, New York, USA: St. Martin's Press (1993) ISBN 0-312-09296-2.
• Rhinehart, Luke: The Book of est, Holt, Rinehart and Winston (1976) ISBN 978-0-557-30615-2.
• Rubin, Jerry: Growing (Up) at Thirty-Seven, M. Evans & Company. (1976) ISBN 978-0-87131-189-4.
• Self, Jane: 60 Minutes and the Assassination of Werner Erhard: How America's Top Rated Television Show Was Used in an Attempt to Destroy a Man Who Was Making a Difference, Breakthru Publishing (1992) ISBN 0-942540-23-9.
• Weir, D., Noyes, D.: Raising Hell: How the Center for Investigative Reporting Gets the Story, chapter "Let Them Eat est". Addison-Wesley (1983) ISBN 0-201-10858-5.

See also

• Large-group awareness training

Notes

1. integrity,[4][5][6] leadership [7][8][9] personal and organizational performance, [10][11][12] and individual and organizational transformation.[13][14]
2. Some of the Universities Erhard has given talks or taught classes at are Harvard University,[15] Stanford University,[16] Dartmouth Geisel School of Medicine,[17] University of California, Berkeley,[18] University of Chicago,[18] University of Southern California,[19] University of Rochester,[20] Erasmus University Rotterdam,[21] Yale University,[22]Massachusetts Institute of Technology (MIT),[23] Oxford University, Oxford Union,[24] University of California, Los Angeles[25] and the US Air Force Academy.[26]
3. Talks: [34][35][36]
4. Erhard's writings appear: at Social Science Research Network,[37] in Columbia University's Capitalism and Society Center Journal, May 2017,[38] in the National Bureau of Economic Research (NBER),[5] at the European Corporate Governance Institute (ECGI) Working Paper Series in Finance (April 2014)[39] or linked from the Harvard Law SchoolForum on Corporate Governance and Financial Regulation (March 2014).[40]
5. [clarification needed]Philosophers Isaiah Berlin, Hubert Dreyfus,[48] Michel Foucault,[49] Karl Popper,[49] Hilary Putnam,[49] and Michael E. Zimmerman;[50][26] leadership and business academics Warren Bennis,[51][26] Fernando Flores,[52][53] Ronald Heifetz,[26] and Dave Logan;[50] economists Milton Friedman[54] and Michael C. Jensen;[50]neuroscientists David Eagleman and Karl H. Pribram; theoretical physicists Richard Feynman[49][55] and Leonard Susskind;[55] anthropologist Gregory Bateson;[56] cyberneticists Heinz von Foerster and James Grier Miller; biologist Humberto Maturana;[49][57] artist Robert Rauschenberg;[58] IBM fellow Allan Scherr;[50] and futurist R. Buckminster Fuller;[59]among others.[60] Philosopher Michael E. Zimmerman said of Erhard, "He had no particular formal training in anything, but he understood things as well as anyone I'd ever seen; and I've been around a lot of smart people in academia."[61]
References[edit]
1. Bartley, William Warren III(1978). Werner Erhard: The Transformation of a Man, the Founding of est. New York: Clarkson N. Potter. ISBN 0-517-53502-5.
2. Bartley, William Warren III (1978). Werner Erhard: The Transformation of a Man, the Founding of est. New York: Clarkson N. Potter. ISBN 0-517-53502-5. est is a training program in the expansion and transformation of consciousness which was founded by Werner Erhard in California in 1971.
3. Erhard, Werner. "Curriculum Vitae". Werner Erhard. Retrieved February 2, 2017. These companies were: Erhard Seminars Training Inc. (1971–1975); est, an educational corporation (1975–1981), and Werner Erhard and Associates (1981–1991).
4. Erhard, Werner; Jensen, Michael C.; Zaffron, Steve (February 2016). "Integrity: A Positive Model that Incorporates the Normative Phenomena of Morality, Ethics, and Legality". SSRN. We show that defining integrity as honoring one's word, as we have defined 'honoring one's word': 1) provides an unambiguous and actionable access to the opportunity for superior performance and competitive advantage at the individual, organizational and social levels, and 2) empowers the three virtue phenomena of morality, ethics and legality.
5. Erhard, Werner; Jensen, Michael C. (March 2014). "Putting Integrity into Finance: A Purely Positive Approach". NBER Working Paper No. 19986. doi:10.3386/w19986. We summarize here our new theory of integrity that reveals integrity as a purely positive phenomenon with no normative aspects whatsoever.
6. Madden, Bartley J. (August 28, 2012). "Management's Worldview: Four Critical Points about Reality, Language, and Knowledge Building to Improve Organization Performance". Journal of Organizational Computing and Electronic Commerce. 22(4): 334–346. doi:10.1080/10919392.2012.723586. Werner Erhard, Michael Jensen, and their Barbados Group colleagues (hereafter EJB) have developed a new paradigm of individual, group, and organizational performance. [...] A centerpiece of EJB's new paradigm is its emphasis on integrity (keeping one's word), which has significant impact on performance [...].
7. Erhard, Werner; Jensen, Michael C.; Granger, Kari (2012). Snook, Scott; Nohria, Nitin; Khurana), Rakesh (eds.). "Creating Leaders: An Ontological/Phenomenological Model", in The Handbook for Teaching Leadership: Knowing, Doing, and Being. SAGE Publications. pp. xxii–xxiv, 245–262. ISBN 978-1-4129-9094-3. Retrieved December 13, 2015.
8. Erhard, Werner; Jensen, Michael C.; Granger, Kari L. (2011). "Introduction to Being a Leader and the Effective Exercise of Leadership: An Ontological Model (PDF File of PowerPoint Slides)". doi:10.2139/ssrn.1392406. ISSN 1556-5068.
9. Erhard, Werner; Jensen, Michael C.; Zaffron, Steve; Granger, Kari L. (2011). "Course Materials for Being a Leader and the Effective Exercise of Leadership: An Ontological/Phenomenological Model". doi:10.2139/ssrn.1263835. ISSN 1556-5068.
10. Madden, Bartley J. (August 28, 2012). "Management's Worldview: Four Critical Points about Reality, Language, and Knowledge Building to Improve Organization Performance". Journal of Organizational Computing and Electronic Commerce. 22 (4): 334–346. doi:10.1080/10919392.2012.723586. Werner Erhard, Michael Jensen, and their Barbados Group colleagues (hereafter EJB) have developed a new paradigm of individual, group, and organizational performance
11. Zaffron, Steve; Logan, David (2009). The Three Laws of Performance: Rewriting the Future of Your Organization and Your Life. Jossey-Bass. ISBN 978-0-470-19559-8. This section draws on work from Werner Erhard, Michael C. Jensen, and Steve Zaffron, 'Integrity: A Positive Model That Incorporates the Normative Phenomena of Morality, Ethics and Legality,', Harvard Business School NOM Working Paper no. 06-11 (April 25, 2008). Available at http://ssrn.com/abstract=920625
12. "John F Kennedy School Center for Public Leadership Harvard University". YouTube. March 6, 2008. Retrieved November 13, 2011.
13. "Werner Erhard on Transformation and Productivity: An Interview with Werner Erhard", by Norman Bodek, ReVision: The Journal of Consciousness and Change, Vol 7, No. 2, Winter 1984 / Spring 1985
14. Erhard, Werner. "Archive of Articles". WernerErhard.net. Retrieved August 3,2015.
15. Jackson, Robert (November 9, 2007). "Michael Jensen's and Werner Erhard's Talk on Integrity – Harvard University Law School, November 9, 2007". Blogs.law.harvard.edu. Retrieved November 13, 2011.
16. Erhard, Werner (2010). "A Breakthrough in Individual and Social Transformation". In van Praag, John; Riccardo, Bernardini (eds.). Eranos Foundation Yearbook 69: 2006/2007/2008. Daimon Verlag. pp. 98–108. ISBN 978-3-85630-734-9.
17. "Dean's Leadership Course Attracts 165 Participants from Five Continents". Geisel School of Medicine. June 20, 2012. Retrieved December 13, 2015. Renowned leadership experts Dr. Chip Souba; Werner Erhard, researcher, lecturer and author; Michael C. Jensen, the Jesse Isidor Straus Professor of Business Administration, Emeritus, Harvard Business School; Steve Zaffron, CEO of Vanto Group; and Kari Granger; senior faculty member at the Sunergos Institute, are teaching the course over eight days at the Dartmouth campus.
18. Erhard, Werner; Jensen, Michael C. (2015). "Creating Leaders, a New Model: An Evening with Werner Erhard and Michael Jensen (PDF File of Powerpoint Slides)". doi:10.2139/ssrn.2606342. ISSN 1556-5068.
19. "USC.edu". Marshall.usc.edu. August 31, 2011. Archived from the original on November 26, 2010. Retrieved November 13, 2011. The Marshall School was pleased to host Harvard University Jesse Isidor Straus Professor of Business Administration, Emeritus, Michael C. Jensen, Werner Erhard, creator of transformational models and applications for individuals, groups, and organizations, and Steve Zaffron, CEO Landmark Education and Business Development, as our honored guests in the Marshall Distinguished Researcher Series for this past fall.
20. "Rochester.edu". Simon.rochester.edu. July 3, 2008. Retrieved November 13,2011. The course is co-taught with Alan Scherr, a consultant based in Rhinebeck, N.Y., Steve Zaffron of the Vanto Group and Werner Erhard, the creator of innovative ideas and models of individual, organizational and social transformation and recipient of the 1988 Mahatma Gandhi Humanitarian Award.
21. "HBS Professor Michael Jensen to Present Seminar at Erasmus Academie - About RSM - Rotterdam School of Management, Erasmus University". Rsm.nl. Archived from the original on April 19, 2012. Retrieved April 24, 2014. The seminar, 'Being a Leader and The Effective Exercise of Leadership: An Ontological Model,' will be led by Dr. Jensen, an internationally renowned business scholar, along with his team of fellow experts: Werner Erhard, Steve Zaffron and Kari Granger.
22. Erhard, Werner; Jensen, Michael C.; Zaffron, Steve (2009). "A New Model of Integrity: An Actionable Pathway to Trust, Productivity and Value (PDF File of Keynote Slides)". doi:10.2139/ssrn.932255. ISSN 1556-5068.
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185. Erhard, Werner; Jensen, Michael C.; Zaffron, Steve; Granger, Kari L. (2012). "Introductory Reading for Being a Leader and the Effective Exercise of Leadership: An Ontological/Phenomenological Model". doi:10.2139/ssrn.1585976. ISSN 1556-5068.
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External links

• Official website
• Werner Erhard's Author Page at SSRN (Social Science Research Network)
• Erhard biographical website
• Erhard on transforming performance
• est and Werner Erhard, The Skeptic's Dictionary
• Werner Erhard Foundation
• Being a Leader and The Effective Exercise of Leadership: An Ontological / Phenomenological Model
• Werner Erhard (60 Minutes), via Wikiquote