Freda Bedi Cont'd (#2)

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Re: Freda Bedi Cont'd (#2)

Postby admin » Sun Mar 08, 2020 2:52 am

Tibet Relief Fund: About Us
by Tibet Relief Fund
Accessed: 3/7/20

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We've been having a bit of re-organise here in the office and, with kind help from volunteers Carole and Neil, we have unearthed some fascinating documents and photos dating all the way back to Tibet Relief Fund's beginnings in 1959. One such photo was of Francis Napier Beaufort-Palmer, the founder and first chairman of Tibet Relief Fund.

Mr. Beaufort-Palmer was a remarkable man with a strong sense of social justice and was particularly motivated by helping people in small countries who suffered at the hand of foreign powers. Following news of the Dalai Lama's escape from Tibet, in April 1959 he wrote a letter to The Times suggesting that a society be set up to support Tibet. In July, a further letter was sent to The Times informing readers that the newly formed Tibet Society had opened a "Tibet Relief Fund" to bring practical relief to Tibetan refugees; from this Tibet Relief Fund was established. Now, over 50 years later, our work covers a broader brief including projects inside Tibet.

Francis Beaufort-Palmer was Chairman of Tibet Relief Fund for 15 years and remained a trustee until he died ten years later in 1984.

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TIBETAN REFUGEES

Sir. – Recent devastating events in Tibet caused over 15,000 Tibetans to cross the perilous Himalayas into India. It may be a long time before these unfortunate people can safely return to their overrun country. Our own consciences should allow us neither to neglect nor forget them.

The Indian Government has manfully coped with this addition to its own problems at home. In this country we are bound in honour to help relieve needs of the Tibetan refugees, because from 1905 to 1947 there was a special relationship between Tibet and the United Kingdom – a relationship handed on to the new India.

On balance we think it wisest to concentrate chiefly on collecting money which can be used for the benefit of the refugees, not least in the purchase of necessary antibiotics and other medicaments. The Tibet Society has opened a Tibet Relief Fund for which we now appeal in the hope of a generous response. Donations should be sent to the address below or direct to the National Bank Ltd. (Belgravia Branch), 21 Grosvenor Gardens, S.W.I.

Yours faithfully,

Thubten Jigme Norbu; F.M. Bailey; Birdwood; J.D. Boyle; [Indian Foreign Secretary Sir] Olaf Caroe; Clement Davies; A.D. Dodds-Parker; Peter Fleming [Master of Deception: The Wartime Adventures of Peter Fleming, by Alan Ogden]; Thomas Moore; [Esmond Harmsworth, 2nd Viscount Rothermere] Harmsworth; Marco Pallis; Hugh E. Richardson; Francis Napier Beaufort-Palmer, Chairman; Major J.C.W. Napier-Munn [Tac HQ Calcutta (Advanced HQ ALFSEA)], Hon. Secretary; D.C. Nicole, Hon. Treasurer, The Tibet Society.
The Tibet Relief Fund, 58 Eccleston Square, S.W. I., Letter to the Times, July 31, 1959, p.7.


-- The Founding of Tibet Relief Fund, Tibet Matters, Issue 17, Autumn 2013, by Tibet Relief Fund


In 1950, the remote country of Tibet, high in the Himalayas, was invaded by the People’s Liberation Army of China. Over 60 years later, Tibet remains occupied and Tibetans live in fear of political and religious persecution, imprisonment and torture.

In 1959, the Dalai Lama made the agonising decision to leave Tibet, to live in exile and work towards justice for his people. Over the ensuing years thousands of Tibetans have followed him into exile.

Founded within months of the Dalai Lama arriving in India, Tibet Relief Fund has been working with Tibetans since then to help give them a sustainable future, both in Tibet and in exile.

Since 1959 Tibet Relief Fund has funded vital projects, including the construction of schools, old people’s homes, medical centres and libraries; provision of water pumps and irrigation systems and a major youth initiative for employment and career development.

Today, the need is as great as ever; every year many Tibetans still choose to risk their lives to escape China’s rule by undertaking the hazardous journey across the Himalayas to India. Inside Tibet, rural communities and nomads live in grinding poverty with little or no healthcare or access to education.

Tibet Relief Fund continues to work with Tibetans to support and develop humanitarian aid projects within Tibet, India and Nepal, funding initiatives in education, healthcare, self-sustainable community building and youth development.

Through the generosity of our supporters, since 1959 Tibet Relief Fund has financed over £4 million worth of vital projects and helped tens of thousands of Tibetans, both inside Tibet and in exile. Our projects have included …

• Building schools, medical centres, old people’s homes and libraries in Tibet, India and Nepal
• Facilitating a broad sponsorship programme for Tibetan children, monks, nuns and elderly people in India and Nepal
• Developing a groundbreaking Tibetan-run youth initiative providing mentoring, career development and vocational training in India
• Promoting health and medical programmes, travelling eye clinics and providing materials for grassroots healthcare in Tibet, India and Nepal
• Partnering with NGOs in Tibet to provide access to clean water, community water pumps and solar kettles for nomadic families
• Providing Tibetan settlements in India and Nepal essential tools and equipment including tractors, ambulances and water tanks

Charity trustees

Tibet Relief Fund is a registered charity and is managed by a board of trustees. The charity operates from a small and vibrant office in Hackney, London with six full-time staff.

UK registered charity: No. 1061834

Patron: Tenzin Gyatso, 14th Dalai Lama
Chair: Philip Wilson
Treasurer: Thomas Madelin
Trustees: Gary Heads, Peter Gordon Muffett, Professor Dibyesh Anand, Philip Wilson, Rebecca Chick, Thomas Madelin, Tashi Gyaltsen

Our mission:

Tibet Relief Fund works to empower Tibetans to build sustainable communities and better futures through education and innovative practical grassroots initiatives.

Our vision:

A world where Tibetans can live and work with equality and security and celebrate their rich culture and traditions.
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Re: Freda Bedi Cont'd (#2)

Postby admin » Tue Mar 10, 2020 4:24 am

Young Lamas Home School
by Wikipedia
Accessed: 3/9/20

The Young Lamas Home School was a school established by the 14th Dalai Lama and Freda Bedi in 1960.[1] Its funding was provided by Christopher Hills and its early abbot was Karma Thinley Rinpoche.

Freda Bedi asked Chogyam Trungpa to train young Tibetan monks, and then he became the spiritual advisor of them.[2] In addition to Chogyam Trungpa, there were Thubten Zopa Rinpoche,[3] Akong Rinpoche, Tulku Pema Tenzin, Gelek Rimpoche, Yeshe Losal, and the sons of Tulku Urgyen Rinpoche, Chokyi Nyima and Tsikey Chokling Rinpoche who attended the school.[4] Freda Bedi was the principal of the school in Delhi which later moved to Dalhousie.

Tenzin Palmo and Robert Thurman were teachers there.[5][6]

References

1. Chögyam Trungpa, Sam Bercholz, Meditation in Action
2. Diana J. Mukpo, Carolyn Rose Gimian, Dragon Thunder: My Life with Chogyam Trungpa, p. 71
3. Jamyang Wangmo, The Lawudo Lama: stories of reincarnation from the Mount Everest region p. 191 : "The Young Lamas Home School started in Delhi in 1961 in the house of Frida Bedi, with Chogyam Trungpa, Akhong Rinpoche, Tulku Pema Tenzin, and Geleg Rinpoche as the first students. After a while, Mrs. Bedi rented a beautiful new house at L-7, Green Park, in the Hauz Khas area of New Delhi. When I joined the school in 1962 there were twelve tulkus attending."
4. Young Lamas Home School in Dalhousie
5. Vicki Mackenzie, Cave in the snow: a western woman's quest for enlightenment, 1999, ISBN 1-58234-045-5
6. Why the Dalai Lama Matters, interview by Claude Arpi, 21 April 2010
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Re: Freda Bedi Cont'd (#2)

Postby admin » Tue Mar 10, 2020 9:42 am

xx
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Re: Freda Bedi Cont'd (#2)

Postby admin » Tue Mar 10, 2020 9:42 am

xx
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Re: Freda Bedi Cont'd (#2)

Postby admin » Tue Mar 10, 2020 9:44 am

Biographical note of Pyare Lal Bedi XVI
by Alleva Franca
francaalleva.it.
[Translated from Italian]

Bedi faced his own moment of revelation which, uncannily, also involved a breakdown and a dramatic change in his life. It was as if husband and wife were mirroring each other at just the moment their marriage was unravelling. He started taking part in seances -- perhaps, Ranga believes, to try to contact his brother who had recently died. He started writing wildly, sometimes apparently in languages of which he had no knowledge. One day, Ranga returned home to find his father motionless and with his eyes closed. He eventually arose, came out on a terrace and held his hands outstretched 'like a Muslim prayer'. Ranga's recollection is that his father remained as if in a trance for days. He was motionless and without speech. A doctor repeatedly administered injections, which failed to have any obvious effect. 'About eleven o'clock on the third day, he came down the stairs, went into the loo, had a bath, put on his kurta and went to sleep. He woke up that evening and ate something. But for two months, he was exactly the same as mother had been -- no recognition, no eye contact. His eyes looked totally stoned, though he never took drugs,' Ranga says. 'It was so similar to mother's breakdown. And he also came out of it.'

As with Freda, Bedi's crisis had a lasting spiritual aspect. He developed a keen interest in the occult, establishing the Occult Circle of India; he became attracted to the mystical Sufi tradition within Islam and -- re-engaging with the religion he was born into -- in Sikh mysticism; he believed he had acquired special powers, and took to hands-on spiritual healing. He dressed in a smock and carried a staff; as his hair became increasingly unkempt, he looked like a latter-day Moses. He chose to be known as Baba, which carried with it an echo of a mystical or spiritual identity. It was a reinvention almost as complete as those that marked out the phases in Freda's life; he had gone from gilded youth, to communist and peasants' rights activist, to political apparatchik, to prophet and visionary. Bedi had largely broken links with the organised left and although he remained active in a Delhi-based Kashmir support group, he moved decisively away from active politics.9 'I had been under an impulsion to take to spiritual life,' he recalled a decade later. 'I resigned at once from all organisations .... It was like a realization that now [the] time had come to quit all this work and take to a new form of life.'10 Bedi insisted, not altogether convincingly, that his embrace of a spiritual purpose did not involve any repudiation of his socialist beliefs. 'The statue of Lenin I loved still lies on my mantelpiece, and not a dent on [my] Marxist convictions exists.'11 But several of his old associates felt uncomfortable with Bedi's new look and message and kept their distance. Ranbir Vohra, who had known the Bedis in Lahore and Srinagar as well as Delhi, recalled that his old friend offered to help him communicate with anyone who had passed on: 'He suggested that I talk to Marx. I declined the generous offer.'12 Among the constants in his life were the heavy smoking and use of paan masala, and a more occasional appetite for alcohol.

The death of Bedi's brother also provoked another far-reaching change for the family. T.D. Bedi had a mistress, Raj Narindra. Before his death, he asked his younger brother to keep an eye out for her. Bedi saw through that obligation -- and helped Raj complete the building of a house in Jangpura in south Delhi. 'At first this posed only a financial problem,' Kabir commented, 'later it became emotional. As Freda moved closer to the spiritual path, through Buddhism and meditation, Baba's relationship with the mistress grew closer. It was a time of testing.'13 Bedi's increasingly intimate relationship with Raj was an open secret. 'It was clear to me, absolutely, that there was more than just friendship,' Guli recalls. 'He would tell me not to tell mother about my visits to Jangpura Extension with him.' And there were other women in his life. Guli describes her father -- in the demotic language of modern-day America -- as a chick magnet. 'My mother never spoke about it, but he did have a wandering eye.... He was very charming and charismatic and women came to him like moths to a flame,' Gull says. 'It wasn't exclusive; my father was a free spirit. It was his Achilles heel. He just enjoyed women. He loved my mother -- but that was his Achilles heel. She must have suffered with that. She was a woman, after all.' Whether Freda's celibacy encouraged her husband to be less circumspect about his extra-marital liaisons, or whether his affairs made it easier for Freda to adopt this form of renunciation, it's difficult to say. Her husband's affairs certainly weren't the impetus behind Freda's turn to Buddhism, but it may have made her pursuit of a religious life easier. Her husband had disavowed his marriage through his infidelity. It perhaps allowed her to forsake sex without feeling she was being selfish.

-- The Lives of Freda: The Political, Spiritual and Personal Journeys of Freda Bedi, by Andrew Whitehead


"As a student, athlete, politician, mystic and writer Baba Pyare Lal Bedi better known as Baba Bedi XVI, considered the sixteenth descendant of Nanak, was in the past one of the best known and active sukh teachers.

Father of the well-known actor Kabir Bedi, he spread a Sikh spirituality. Its setting is different from that of the Sikh master Yogi Bhajan who founded a Toronto, in 1968, the 3HO organization, also known as Sikh Dharma. Master of the Occult Circle of India, he is the descendant of the sixteenth generation of Sat Guru Baba Nanak, Founding Master of the Sikh faith, in15th century. Born in 1909 in Panjab, Northern India, he graduated from universities Panjab and Oxford; he was a researcher at the University of Berlin with a scholarship named after Alexander Von Humboltdt, working with prof. Werner Sombart and with the prof. Rudolf Otto of the University of Marbung.

As an athlete he won the championship in the hammer throw in the Indian Olympic race and at the English inter-university meeting in Oxford. Returning to India in 1934 he began to participate, as a leftist revolutionary, in the liberation battle of India and passed a few years in concentration camps and in English prisons.

He was head of the Indian delegation and spent some years in the concentration camp in English prisons. He also headed the North Indian delegation to1st Congress of the Communist Party of India and member of the National Executive Union of Farmers of India. When the Chinese invaded India it formed the Front of Resistance of Revolutionary Veterans.

During this period of political activity he founded and directed "Contemporary India" (India Contemporanea), a quarterly socio-political publication and the "Monday Morning" (Monday morning), a left weekly.

After the Independence of India in 1947, for five years, he lent his service to refugees following the partition between India and Pakistan.

In 1953, after 20 years of political activity, he gave up politics and turned to mystical life. In 1961, to dig deeper into the heart of the occult, he founded the "Institute for Inquiry into the Unknown "(Institute of Investigation into the Unknown).

In 1963 he added a new dimension to his work by starting the Center for Psychic Art (Center for Psychic Art).

From 1972 onwards he came to Italy where, after numerous conferences in Rome and Turin, he stopped in Milan where he founds and leads the Acquarian Philosophy Center. from which it dissociates and opens his School of New Philosophical Thought by developing his philosophy for the Aquarian Age, taking courses to learn Vibration Therapy and helping the development of human personality also through the Psychic expression, his teachings have about meditation, awareness of God, psychophysical well-being, evolution of personality.

In 1981 he chaired the International Congress on Reincarnation, held in Milan, and begins the World Movement to "live according to Ethical Consciousness" as a means for achieve social Peace.

In the Italian years, Baba Bedi XVI publishes the 3 reference books of Acquarian philosophy: "Total Man" (1975), "Man in the Age of Aquarius" (1982), "Consciousness eye of the Soul "(1991). Furthermore, in 1981, he founded and directed the Acquariana philosophy magazine “La Resonance".

Organize a corpus with more than 50 study courses to convey the content of your Research.

He revealed truly new positive dynamics to humanity, which can be implemented on all levels and at every level; as long as one desires it first, he never tired of repeating: “ You can't bring the horse to the river and force him to drink, even if he is thirsty, no violation is possible to free will. "

His works published jointly with his wife Freda M. Houlston Bedi*

*India analyzed, work in 4 volumes, (1933-1934 London, Victor Gollancz); *Gandhi: Mahatma Gandhi, Saint and statesman, with a preface by Proff. R. Otto, London 1934); Karl Marx - Letters on India, Lahore, Contemporary India Publication (1936); Sheikh Abdullah: his life and ideals, (1949); Harvest from the Desert, Sir Ganga Ram Trust Society (1940); Muslims in USSR, Lahore, Indian Printing Works (1947); For The Unity Book club of India, New Delhi: Mystic India, (3 vol.); Hands off West Irian: Indonesia's national demand from Dutch colonialists, (1962); Prophet of the Full Moon: Guru Baba Nanak, founder master of Sikhism, New Delhi, Chaudhari Publishers, (1966); The art of the tetress, Bombay, Pearl books, (1968), translated into Italian by La nuova Via ed. 1972; The pilgrim's way, with a preface by the Indian President S. Radhakrishanan, India (1969), Patiala, Punjabi University *Dynamics of the New Age, New Delhi 1970, Conscience as Dynamics of the Psychic for Human Well-being, New Delhi, Institute for Inquiry Into the Unknown; Mystic & ecstacy eros, New Delhi, Institute for Inquiry Into the Unknown; The dynamics of the occult, New Delhi, Unity Publishers; The total man, Age of Uranus ed. 1977; Soul Eye Consciousness, ed. Zanfi, 2008, second edition of Cittadella Instit. Aquarian pedagogy.

Biographical note of the first wife FREDA MARIE HOULSTON BEDI

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Bedi says : "... in the thirties, when he was in Oxford, my partner of studies Freda Houlston, daughter England, had a such dedication to the cause of Liberty for submissive peoples, whom we fell in love with and we got married.

Back in India, inflamed by needs for Freedom, Freda became one of the chosen followers of Mahatma Gandhi for the non-violent movement of Civil Disobedience. Of course the government she sentenced to prison, entering where she was forced to take off even the ring matrimonial!

The turning point during the events occurred in 1959, with the Chinese attack on Tibet. This led to the mass exodus of the Tibetan people and the great Lamas, led by the Sovereign spiritual and temporal personality of the Dalai Lama himself. At that time Pandit Javaharlal Nehru, the first to be Prime Minister of India after our Independence, famous for his great heart, he took upon himself the responsibility of providing for thousands of spiritual refugees. To carry out this huge project he called my wife, Freda Bedi, to take in hand the organizational commitment to provide for the needs of the Lamas and of the other refugees.

With its characteristic humanitarian idealism it carried out this commitment to the point that ad ay, returning from a trip, she arrived accompanied by two young Lamas, adopted as sons. These young Lamas belonged to the singular color category which were Lamas highly evolved in the previous birth and which at the time of death had indicated the time and place of their rebirth.

After being discovered, following the indications, they underwent severe tests and they are known as Tulku and after reaching the maturity of the years they acquired the honor of being called Rimpoche. At this point it may be important to remember that one of them was Trungpa Rimpoche, who went to America and became famous for his teachings and likewise for his wonderful books. The other young Lama adopted son it was Akong Rimpoche, who now founded the largest Buddhist monastery in Scotland.

Fully involved in providing for the well-being of Tibetan refugees and adults Lama, Freda decided to become a Buddhist nun and lived this role with that absorption and dedication of the Soul that was given the sacred title of Gelongma: this is the highest step a nun can reach in the Tibetan Hierarchy. Thus, after centuries of Mahayana Buddhism, she, as a woman, had the right to give Initiation for both men and women who wanted to make Buddhism their own. Arrived to this rank he had around him the halo of serenity and wrapped in it he gave quietly goodbye to the Earth while sitting in his contemplation. It was the year 1976.

Source: Baba Bedi XVI, "Australia". But this also told us during some lessons .

Biographical note of the second wife: Antonia Chiappini

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At the time of the meeting with Bedi Antonia he is 25 years old and, from that moment, he dedicates entirely his life, together with him, to creation of a corpus of courses aimed at development of the human personality, of the creativity.

They married in 1977 and in 1979 they founded the New School that Bedi presents like this:

"This New School of Thought Philosophical arose by working hand in hand hand, with my wife Antonia Chiappini Bedi and my gratitude goes to her soul.".

Antonia graduated in psychology, continues the teachings of her husband. integrating them.

Sources: Baba Bedi XVI, "Australia"; Baba Bedi XVI, "The Soul human and the Vibrational Centers for Being and Becoming ". (The human Soul and the Vibrational Centers for Being and Becoming); excerpts from the notebook of Proff. G. Tascini

Pyare Lal Bedi, left the body on the morning of
March 31, 1993
in the home of Cristina Aprato in Rivarolo (Turin).
He would have turned 84 on April 5.
Its sacred ashes are immersed in the river
Ganges on January 4, 1998.

INDEX of conferences held by B. Bedi in Italy present in my personal archive

1975

How to avoid negativities
Why the study of reincarnation is important?
Why is 1975 important?

1976

The dynamics of the ego
Food and human system

1978
Essence of Man
How to get to know myself

1979
The character of the new Age: Age Aquarius

1981
The alphabet of vibrational therapy
The Basics of Acquarian Philosophy

1982

The Aquarian concept of Justice
Psychic writing and automatic writing
The study of previous life like therapy and human consciousness
Live according to nature
The specter of identity
New light on the nature of the mind
Pedagogy in the Aquarian Age
The illusion of sociality
Goodbye! supernatural and paranormal
The physiognomy of prejudice
Destiny prophecy and free will
Handicapped sociality and sexuality
The morality of the soul
The dynamics of ethical consciousness

1983

Aquarian Trinity: democratic purpose
The divinity of desire
The roots of holiness
Listening to the inner voice
The invisible source of aspirations
The language of dreams
Human purpose
The alphabet of Being
The dynamics of becoming

1984

The anatomy of frustration
The essence of the doubt
The roots of power
The art of living
Live? Like?
The physiognomy of peace
Peace and human conscience

1985

Nobility of selfishness
Social presumptions
Roots of realization
The illusion of love
The reality of the present
Physiognomy of individuality
Anatomy of Individuality
Purpose of the ideology

1986

The frontiers of ecology
The mirage of sociality
The soul of knowledge
Why?Why?
I do not know
The wisdom of ignorance
Creativity and peace
The real need
To hell with the devil

1987

The spiral of ecstasy
The call of the flame
The identity of the source esoteric
The divinity of the woman
Gorbachev flies to Marx
Purpose of the couple
The purpose of the moth

1988

Spirituality and realpolitik
Linguistic nonsense
Violence yes or no?

1989

Justice in the Aquarian era
I, you, the others
Exist or be?

1990

It was Aquarian and contemporary changes
Cosmos and human consciousness
Mysterious number: 17
The nest of silence: art

1991

Aquarian philosophy
Ethical awareness
Consciousness and holistic feeling
Magic of balance

1992

The birth of the Light

***

I attended Baba Bedi from 1979 to 1992, studying, practicing and developing:

5 basic courses of Vibrational Techniques personality development through the drawing
5 courses of Aquarian Pedagogy
Vibrational anatomy
Distance healing
handicapp
The art of contemplation
The sacred communication technique (mediumship)
The soul of dance, word, music, painting, color
So-called mental illnesses
Esoteric light of sexuality
Birth preparation (my program discussed with him)
Planetary emanations
Precious stones-chakras- the 18 senses
The vibrational network

first in Via Cicco Simonetta in Milan and then in Segrate.

On the technique of personality development through drawing, one of the many elaborated by Bedi that deal with the human living recognizing the roots of psychosomatic and behavioral manifestations, I wrote two texts, one with Cinzia Rffinerngo: The language of Consciousness, ed. Psyche2, Turin 2006 and the other: Breaking chains and StreetLib ebook 2016 but also others handwritten on this technique, before me and you can find them, and browse some pages, in the menu: Publications.
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Re: Freda Bedi Cont'd (#2)

Postby admin » Tue Mar 10, 2020 10:11 am

Vibration techniques, description and use
by https://nl.greenlife-kyoto.com
[Translated from Dutch]

Vibration techniques lead the individual to eliminate certain emotional and spiritual blockages and to bring them back into balance in their totality. Let's invent it better.

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What are vibrational techniques?

Baba Pyare Lal Bedi, better known as Baba Bedi XVI , father of the more famous Kabir Bedi, was a great Indian mystic born in Punjab, considered the sixteenth descendant of the founder of Sikhism, Guru Baba Nanak. He spread the spiritual movement of the Age of Aquaria, the Aquarian Philosophy, based on the existence of a single divine source and separate from any existing religion, participated in the liberation war of India against the English and, after independence, held a held a prominent position for a few years, and then devoted himself to searching for the Truth and teaching. In 1961, Baba Bedi XVI founded the research institute at the unknown in New Delhi; in 1972 he moved to Italy, where he developed his Aquarian Philosophy, based on the teachings of Vibrational Therapy and the development of human personality through Psychic Expression. The technique or vibration therapy is essentially a holistic methodology that focuses on seeking inner balance, well-being and spiritual growth, taking care of the entire person. He uses different techniques based on two common denominators of light: paranormal sensitivity and intuition.

How do they work?

Vibration techniques are based on the idea that humans are not born to suffer, but to realize themselves. Fears, conditioning, unconscious fears, distrust, complexes of different origins and resistances are obstacles that can stop the natural progress of self-realization, unleash opposing waves, forces that resist growth that generate blocks, discomforts and existential disorders, both on the plane physically, psychologically and emotionally. Vibration techniques are intended to stop or prevent the formation of these blocks. Every part of the physical system is related to a state of mind, an emotion or a life situation, for example: the kidneys with fear, the liver with suppressed anger, the temples with worries, the eyes with the vision of life and the opportunities it offers, the nose to orientation.

The imbalance affects different organs and the conscious part, the conscience of everyone, brings darkness. The more intense the imbalance, the darker the halo. The starting point of the vibration technique is to identify the organs involved in the imbalance and to bring them light thanks to the psychological sensitivity to discover and release all those 'talents' and abilities that make people complete.

Which ailments cure vibrational techniques?

The vibration techniques are methodologies often explained in "courses of spiritual healing", which, thanks to the work of responsible people, have the so-called "activators of Light" to activate the "talents" of each person, eliminating the blockages and darkness, they are eliminated. During these meetings, a method is taught to activate the "psychological sensitivity" of all those who want to speed up the process of their own evolution or who for some reason have not had access to it themselves. The disorders that this type of holistic therapy is going to cure are mainly related to an emotional part, which relates to dissatisfaction with oneself, depression, anxiety and uncertainty, which in turn can cause physical problems of greater or lesser magnitude, of insomnia, panic attacks, high blood pressure.

Who are the vibration techniques for?

Vibration techniques are designed to bring Light of awareness to the suffering person, who wants to free his consciousness from blockages and outflows that have stratified over time. In this way the person returns to activate the communication between his own psychic sensitivity and consciousness, so that the latter is able to develop total perception. I will hear the reality beyond the five physical senses. Once activated, psychic sensitivity stimulates the positive capacity of the person and makes them active through "talents" (painting, sculpture, music, dramatization, writing, singing, dancing and poetry), if he is fully experienced, promotes evolution, the personality development and the full realization of the individual.

The law in Italy and abroad

In Italy and abroad there are many centers of psychophysical well-being that are concerned with the re-awakening of conscience and aimed at balancing and harmonizing the person. The law in Italy defines them as holistic professions, therefore valid at the level of support and knowledge, not the administration of real treatments as can be considered as those at the medical level. There is also a vibrational medication that uses therapeutic diapasone or other instruments, such as stiper's quartz crystal discs, acupressure, sound therapy and vibrational acupuncture, as energetic and emotional rebalancing tools. The SIAF (Italian Family Harmonization Society) is one of the associations that organizes courses for holistic operators.

Associations and reference bodies

In 1981, Baba Bedi XVI organized the second international congress on reincarnation in Milan, started the world movement of "living according to ethical consciousness," and in 1979 set up the Aquarian Philosophy Center with his wife. In 1992 he founded the Institute of Aquarian Pedagogy in Cittadella, in the province of Padua. For more information about the teachings of Baba Bedi, the book by Cristina Aprato "Baba Bedi and the Way of Joy" is recommended.
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Re: Freda Bedi Cont'd (#2)

Postby admin » Tue Mar 10, 2020 10:18 am

Center of Acquarian [Aquarian] Philosophy
by https://www.centrofilosofiaacquariana.it/
[Translated from Italian]

Vibrational techniques, Growing up with fairy tales, Masaru Emoto Informed water ..

Masaru Emoto (江本 勝, Emoto Masaru, July 22, 1943 – October 17, 2014) was a Japanese author and pseudoscientist who said that human consciousness has an effect on the molecular structure of water. Emoto's conjecture evolved over the years, and his early work revolved around pseudoscientific hypotheses that water could react to positive thoughts and words and that polluted water could be cleaned through prayer and positive visualization.

-- Masaru Emoto, by Wikipedia


"The fundamental purpose of the Center is to bring awareness: suffering exists because man does not know himself, we know a very small part of ourselves, of others and of the world around us."

The vibrational technique offers a methodology for learning to become aware of the relationship existing between emotions, feelings and the quality of life we ​​live, in other words the state of serenity and well-being of the body".

Happy New Year Light, Love, Joy.

March 14, 2020 Saturday: 1st level of Vibrational technique.

March 21, 2020 Saturday: Discover the baby inside you.

March 28, 2020 Saturday: "Getting cured through fairy tales."

February 17, 2020 5.30 pm at the Sporting Club of Milano due Presentation of the book: "Transformation tales for children and adults."

March 25, 2020 Wednesday 8.30 pm Philosophical coffee at the Tibaldi Library Viale Tibaldi, 41 Milan on the theme: "What is the relationship between psychological time and chronological time?" Free participation.

Last places available for the Experiential Philosophical Laboratory Self-care; we will confront our limits to transform them into resources. We will reflect on Epictetus' statements: "To accuse others of one's evils is ignorance, to accuse oneself means to have begun a path of understanding, not to accuse neither oneself nor others is true wisdom".

7/8 March 2020 Saturday and Sunday Experiential Philosophical Laboratory "On the wings of the butterfly - Self-care: Overcoming our limits - Living the ancient wisdom of our soul". at the Sporting Club in Milan due.

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Antonia Bedi Chiappini: graduated in psychology and philosophy.
II level Master in Philosophical Consultancy at the Ca ’Foscari University of Venice.
Graduated counselor at the school of psychophilosophy in Milan.
Teacher in Philosophy for Children Higher education course at the University of Padua.
Certificate of Hado Instructor at Masaru Emoto Tokyo school.
Founder of the Center for Aquarian Philosophy.

At the time of the meeting with Baba Bedi, who later became her husband, Antonia is 25 years old and together they dedicate themselves to the creation of a corpus of courses aimed at the development of human personality, creativity, and Esoteric Research.

Following the disappearance of Baba Bedi, his wife Antonia Chiappini Bedi continues the activity of the Center for Aquarian Philosophy together with a team of collaborators.

The Center of Acquarian Philosophy was born in 1974 as Baba Bedi says:

"This New School of Philosophical Thought arose working for 20 years hand in hand with my wife Antonia Chiappini Bedi and the gratitude of my soul goes to her." (From her latest book "The Eye of Soul Consciousness").

The Acquarian Philosophy center does not attribute any health qualification, but offers people the possibility of expanding their awareness.

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I warn you, whoever you are. Oh, you who wish to probe the arcana of nature, if you cannot find what you are looking for within yourself, you will not be able to find it outside. If you ignore the wonders of your home, how do you expect to find other wonders? The treasure of the Gods is hidden in you. Man, know yourself and you will know the universe of the Gods.

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Re: Freda Bedi Cont'd (#2)

Postby admin » Wed Mar 11, 2020 5:32 am

Dosabhai Framji Karaka
by The Open University, Making Britain
Accessed: 3/10/20



Alongside this noticeable success, Freda faced some acute disappointments. She made enemies as well as friends, and sometimes these rivalries became vicious. Lois Lang-Sims commented, without saying what prompted the observation, that Freda's enemies 'were not only numerous but of an almost incredible malevolence'. That intense animosity seems to have been behind the most wounding public assault on Freda and her integrity. The stiletto was wielded by D.F. [Dosabhai Framji] Karaka, an Oxford contemporary of the Bedis. He was a writer and journalist of some distinction, though by the early 1960s he was the editor of a not-so-distinguished Bombay-based tabloidstyle weekly, the Current. This was awash with brash, sensationalist stories, reflecting Karaka's fiercely polemical style, his crusading anticommunism and his impatience with Nehru, India's prime minister, for his supposed lack of zeal in standing up for the national interest. The weekly paper bore the slogan 'God Save the Motherland' on its front page.

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The front page of 'Current' in September 1963 which caused Freda great distress.
Saturday, September 28, 1963 GOD SAVE THE MOTHERLAND
THE CURRENT, VOL. XV, NO. 3 All India Edition 30 N.P. WEEKLY
On Govt. of India notepaper ...
... Noted Communist appeals to unwary Americans for funds for
YOUNG LAMAS
by D.F. Karaka
According to an All India Radio news bulletin, Mr. Ghulam Mohammed Bakshi recently stated in Srinagar that Communism was infiltrating into Kashmir through Buddhism. This statement was later confirmed by Mr. Kusho Bakula, Minister of State for Ladakh Affairs, who is himself a Ladakhi and a Buddhist monk.
Information reaching CURRENT through reliable sources indicates that an Englishwoman, married to an Indian, is attempting to express a great deal of anxiety to help the Buddhist cause as a screen for her Communist activities.
This Englishwoman, whose name is FREDA BEDI, and her husband, BABA P.L. BEDI, have been most active workers for Communism for nearly 30 years.
Freda has dabbled with Communism ever since my student days in Oxford. She was, in fact, at Oxford at the same time as myself. Later, she married Bedi, a well known Indian Communist. They both came out to India and plunged themselves into the Communist movement.
They were at one time said to be card-holding Communists, and their police records in this country would certainly testify that before Partition they were not mere sympathisers, but active workers of the C.P.I.
Comrade Bedi was the leader of the Communist Party in Lahore, where in pre-Independence ...


In September 1963, Freda's photograph graced the front-page of the Current, accompanying a story which also took up much of the following page. It was a hatchet job. Under his own byline, Karaka asserted that 'an Englishwoman, married to an Indian, is attempting to express a great deal of anxiety to help the Buddhist cause as a screen for her Communist activities'. He insisted that 'Mrs Freda Bedi ... will always, in my opinion, be a Communist first, irrespective of her outwardly embraced Buddhism.' This was an absurd accusation. Freda's days as a communist sympathiser had come to a close almost twenty years earlier. Her husband had abandoned communism a decade previously.

By 1951, the thorny political issue of offering the people of Kashmir a plebiscite to let them decide whether they wanted to join Pakistan or accede to India hung heavily in the air. Freda was torn. While she believed in the people’s right to choose, she was adamantly against Pakistan’s propaganda, with its call for Islamic separation and the holocaust she feared would irrevocably follow, with Hindus and Sikhs the losers.

“There will be a tough fight when and if a plebiscite takes place. The other side uses low weapons – an appeal to religious fanaticism and hatred, which can always find a response. We fight with clean hands. I am content as a democrat that Kashmir should vote and turn whichever way it wishes, but I know a Pakistan victory would mean massacre and mass migration of Hindus and Sikhs – and I hate to face it. God forbid it should happen,” she said.

For the first time she revealed an anticommunist leaning. “I feel the British Press –- with the exception of our friend Norman Cliff on the News Chronicle -– is Pakistan minded, and while I realize that Pakistan and Middle East oil interests are linked, I think it is a great injustice to Kashmir. While a very brutal invasion and a lot of propaganda from the Pakistan side has been trying to make the state communist minded, it has valiantly stuck to his democratic ideas and built up this very war-torn, hungry world.”

BPL was valiantly doing his part in promoting counterpropaganda (a role given to him by Sheikh Abdullah’s administration), churning out publicity and articles both in Delhi and in Kashmir. One day in 1952, things went catastrophically wrong. BPL had a huge argument with his old friend Sheikh Abdullah, who was about to make a speech ratifying the plebiscite.

Kabir said, “My father warned him that India would never accept such a move and that Sheikh Abdullah would be jailed. He was also afraid that a plebiscite would deepen the split already existing in the state and would destroy the work that he, Mummy, and others had been carefully building up over the fragile early years to promote harmony and improve the living conditions of all the people. Kashmir had a huge Muslim majority, but anti-Pakistan feeling was also very high In Kashmir. That was what my father was working with, especially with his counterpropaganda. His ultimate commitment and hope was that Kashmir would be joined to secular India, with its democratic principles. Sadly the best of friendships ended in a bitter battle.”

The minute his argument with Sheikh Abdullah was over, BPL went home, packed up all his household goods and his family, and within twenty-four hours had moved everyone to Delhi. He could no longer stay in a Kashmir that he felt was heading for trouble, and in the employ of a man whose policies he no longer believed in. His prediction was right. In 1953, Sheikh Abdullah was dismissed as prime minister, arrested on charges of conspiracy against the state, and jailed for eleven years.

-- The Revolutionary Life of Freda Bedi, by Vicki Mackenzie


[1954] As with Freda, Bedi's crisis had a lasting spiritual aspect. He developed a keen interest in the occult, establishing the Occult Circle of India; he became attracted to the mystical Sufi tradition within Islam and -- re-engaging with the religion he was born into -- in Sikh mysticism; he believed he had acquired special powers, and took to hands-on spiritual healing. He dressed in a smock and carried a staff; as his hair became increasingly unkempt, he looked like a latter-day Moses. He chose to be known as Baba, which carried with it an echo of a mystical or spiritual identity. It was a reinvention almost as complete as those that marked out the phases in Freda's life; he had gone from gilded youth, to communist and peasants' rights activist, to political apparatchik, to prophet and visionary. Bedi had largely broken links with the organised left and although he remained active in a Delhi-based Kashmir support group, he moved decisively away from active politics. 'I had been under an impulsion to take to spiritual life,' he recalled a decade later. 'I resigned at once from all organisations .... It was like a realization that now [the] time had come to quit all this work and take to a new form of life.' Bedi insisted... that his embrace of a spiritual purpose did not involve any repudiation of his socialist beliefs. 'The statue of Lenin I loved still lies on my mantelpiece, and not a dent on [my] Marxist convictions exists.' But several of his old associates felt uncomfortable with Bedi's new look and message and kept their distance. Ranbir Vohra, who had known the Bedis in Lahore and Srinagar as well as Delhi, recalled that his old friend offered to help him communicate with anyone who had passed on: 'He suggested that I talk to Marx. I declined the generous offer.'

-- The Lives of Freda: The Political, Spiritual and Personal Journeys of Freda Bedi, by Andrew Whitehead


But the accusation of being a concealed communist was deeply wounding especially when the Tibetan refugees regarded communist China as their arch enemy -- the occupiers of their homeland and destroyers of their culture, faith and tradition -- and when India had recently been at war with China.

The idea to write Red Shambhala developed gradually as a natural offshoot of my other projects... By chance, I found out that in a secret laboratory in the 1920s Gleb Bokii -- the chief Bolshevik cryptographer, master of codes, ciphers, electronic surveillance -- and his friend Alexander Barchenko, an occult writer from St. Petersburg, explored Kabala, Sufi wisdom, Kalachakra, shamanism, and other esoteric traditions, simultaneously preparing an expedition to Tibet to search for the legendary Shambhala. A natural question arose: what could the Bolshevik commissar have to do with all this? ...

Meanwhile, I learned that during the same years, on the other side of the ocean in New York City, the Russian emigre painter Nicholas Roerich and his wife, Helena, were planning a venture into Inner Asia, hoping to use the Shambhala prophecy to build a spiritual kingdom in Asia that would provide humankind with a blueprint of an ideal social commonwealth. To promote his spiritual scheme, he toyed with an idea to blend Tibetan Buddhism and Communism. Then I stumbled upon the German-Armenian historian Emanuel Sarkisyanz's Russland and der Messianismus des Orients, which mentioned that the same Shambhala legend was used by Bolshevik fellow travelers in Red Mongolia to anchor Communism among nomads in the early 1920s.

I came across this information when I was working on a paper dealing with the Oirot/Amursana prophecy that sprang up among Altaian nomads of southern Siberia at the turn of the twentieth century. This prophecy, also widespread in neighboring western Mongolia, dealt with the legendary hero some named Oirot and others called Amursana. The resurrected hero was expected to redeem suffering people from alien intrusions and lead them into a golden age of spiritual bliss and prosperity. This legend sounded strikingly similar to the Shambhala prophecy that stirred the minds of Tibetans and the nomads of eastern Mongolia. In my research I also found that the Bolsheviks used the Oirot/Amursana prophecy in the 1920s to anchor themselves in Inner Asia. I began to have a feeling that all the individuals and events mentioned above might have somehow been linked...

Shambhala... was a prophecy that emerged in the world of Tibetan Buddhism between the 900s and 1100s CE, centered on a legend about a pure and happy kingdom located somewhere in the north; the Tibetan word Shambhala means "source of happiness." The legend said that in this mystical land people enjoyed spiritual bliss, security, and prosperity. Having mastered special techniques, they turned themselves into godlike beings and exercised full control over forces of nature. They were blessed with long lives, never argued, and lived in harmony as brothers and sisters. At one point, as the story went, alien intruders would corrupt and undermine the faith of Buddha. That was when Rudra Chakrin (Rudra with a Wheel), the last king of Shambhala, would step in and in a great battle would crush the forces of evil. After this, the true faith, Tibetan Buddhism, would prevail and spread all over the world....

In the course of time, indigenous lamas and later Western spiritual seekers muted the "crusade" notions of the prophecy, and Shambhala became the peaceable kingdom that could be reached through spiritual enlightenment and perfection. The famous founder of Theosophy Helena Blavatsky was the first to introduce this cleansed version of the legend into Western esoteric lore in the 1880s. At the same time, she draped Shambhala in the mantle of evolutionary theory and progress: ideas widely popular among her contemporaries. Blavatsky's Shambhala was the abode of the Great White Brotherhood hidden in the Himalayas. The mahatmas from this brotherhood worked to engineer the so-called sixth race of spiritually enlightened and perfect human beings, who possessed superior knowledge and would eventually take over the world. After 1945, when this kind of talk naturally went out of fashion, the legend was refurbished to fit new spiritual needs. Today in Tibetan Buddhism and spiritual literature, in both the East and the West, Shambhala is presented as an ideal spiritual state seekers should aspire to reach by practicing compassion, meditation, and high spirituality. In this most recent interpretation of the legend, the old "holy war" feature is not simply set aside but recast into an inner war against internal demons that block a seeker's movement toward perfection....

Lama Phuntsok was one of the dozens of lamas we had met, or were going to meet, in our future. It was already starting to get boring; all these amazing, enlightened Tibetan lamas and their cookie-cutter teachings we had access to, for free, because of our circumstances taking care of Trungpa's son. Although I wouldn't admit it, these lamas were all starting to sound the same and quite dull to me. This old lama from Tibet was different, however, being straight from the old country; unskilled in the strategic charms the lamas had learned for western audiences.

Phuntsok, we were told, was the incarnation of every great lama of the past, which was always the case for any new lamas who needed the boost, and this one seemed incoherent and all over the place. But, one thing was for sure, he was teaching us the real Kalachakra prophecy and its inner and secret teachings; how Trungpa's Shambhala legacy was embedded within it. It was not the Camelot Kingdom terma of Trungpa, nor the Shangri-la paradise of Saint Dalai Lama, filled with peace, love, and harmony, that we had come to believe.

This Kalachakra prophecy, the real one, we had never heard about before. Not in this direct and non-evasive way.

The Dalai Lama had finished giving his fourth, U.S. Kalachakra Wheel of Time empowerment in 1991, in New York City, to crowds of unsuspecting thousands, with the usual pitch that it was about bringing peace throughout the world. This Kalachakra prophecy, the real one, straight from this Lama Phuntsok's mouth, straight from Tibet, wasn't talking peace. He was talking about a third world war, the idea of which he seemed to relish, when Tantric Lord Chakravartins, as Rigden Kings, like Trungpa, would come to rule the world.

Lama Phuntsok told us we were the "special" Trungpa students of the "Shambhala Kingdom" and that Trungpa was a lama, who was not just a great bodhisattva, but a great military leader, connected to Gesar of Ling; an emanation of Rigden Kings who would come to rule the earth, in the near future. We were the future army of Shambhala warriors. Nothing new here; the usual teaching by Trungpa and his early students, but told were simply symbolic. We, as his students in this life, and part of his military branch, his kasung, were going to be reborn in the pure land of Shambhala. Yes, that was the same, but then Phuntsok continued: 'when you will come back to fight as Shambhala warriors, some of you as generals, in this great Wheel of Time war between heretics and Shambhala.'

When this war ended, he told us, it would usher in the Age of Maitreya, the Adi-Buddha world of Shambhala and its enlightened society, after this future great apocalyptic war, predicted by these lamas and their ancient prophesies, had destroyed the enemies of their 'dharma.' It was starting to sound like being reborn as kamikaze in a great, epic bloody battle. Not something you would wish for, for any of your next lives, as Lama Phuntsok was describing it. I just flinched, and filed it away.

What remained clear, however, was this great coming war was very real to this old lama from Tibet, and not symbolic at all; not an internal fight, or struggle within us, to tame our own demons -- our egoistic propensities, -- as we had been taught.

It was the first red flag, waving madly before my eyes, about why these lamas are building all their centers and temples, around the world. I realized, that they really believe they will rise up, at the end of this apocalypse they are all predicting; as the new Lord Chakravartins, the Rigden God Kings, ruling over the earth.

Lama Phuntsok, unskilled in donning a 'peaceful' mask for western consumption, had just told us that Tibetan Buddhism is an apocalyptic cult, that believes it will be the world religion in the not too distant future; once it has conquered the other heretic religions. The lamas had been telling us the same thing; but always making sure it was seen as just a metaphor; in a twilight language; about the war inside us, caused by that bug-a-boo: ego. Lama Phuntsok, straight from Tibet, and therefore straight from the thirteenth century, was telling us the truth about his Tibetan Buddhism; this religion of peace.

In a few short years, in Digby, Nova Scotia, at my last graduate Shambhala retreat -- Trungpa's Kalapa Assembly -- I would learn that Trungpa's ambitions to rule the world were as real for him as it was for Lama Phuntsok, transmitting the prophecy of Shambhala before me, now. Clearly, all these lamas believed and wished for the same thing.

-- Enthralled: The Guru Cult of Tibetan Buddhism, by Christine A. Chandler, M.A., C.A.G.S.


Red Shambhala is the first book in English that recounts the story of political and spiritual seekers from the West and the East, who used Tibetan Buddhist prophecies to promote their spiritual, social, and geopolitical agendas and schemes. These were people of different persuasions and backgrounds: lamas (Ja-Lama and Agvan Dorzhiev), a painter-Theosophist (Nicholas Roerich), a Bolshevik secret police cryptographer (Gleb Bokii), an occult writer with leftist leanings (Alexander Barchenko), Bolshevik diplomats and revolutionaries (Georgy Chicherin, Boris Shumatsky) along with their indigenous fellow-travelers (Elbek-Dorji Rinchino, Sergei Borisov, and Choibalsan), and the rightwing fanatic "Bloody White Baron" Roman von Ungern-Sternberg. Despite their different backgrounds and loyalties, they shared the same totalitarian temptation -- the faith in ultimate solutions. They were on the quest for what one of them (Bokii) defined as the search for the source of absolute good and absolute evil. All of them were true believers, idealists who dreamed about engineering a perfect free-of-social-vice society based on collective living and controlled by enlightened spiritual or ideological masters (an emperor, the Bolshevik Party, the Great White Brotherhood, a reincarnated deity) who would guide people on the "correct" path. Healthy skepticism and moderation, rare commodities at that time anyway, never visited the minds of the individuals I profile in this book. In this sense, they were true children of their time -- an age of extremes that gave birth to totalitarian society.

-- Red Shambhala: Magic, Prophecy, and Geopolitics in the Heart of Asia, by Andrei Znamenski


'Freda has dabbled with Communism ever since my student days in Oxford,' Karaka reported. 'She was, in fact, at Oxford at the same time as myself. Later, she married Bedi, a well known Indian Communist. They both came out to India and plunged themselves into the Communist movement.' The article resorted to innuendo, suggesting that 'the alleged indoctrination of Sheikh Abdulla [sic] was largely to be traced to his very close association with Freda Bedi'. It suggested that some former associates of the Bedis in Kashmir had 'mysteriously disappeared'. Freda was alleged to have been caught up in controversy about Buddhist property and funds before turning, 'with the active encouragement of Shri J. Nehru, the Prime Minister', to the running of the Young Lamas' Home School. The article suggested that Freda was getting money from the Indian government, and using government headed paper to appeal for funds from supporters in America and elsewhere. Karaka suggested that the Tibetan Friendship Group was a 'Communist stunt' and he alleged that 'noted Communists, with the usual "blessings" of Mr. Nehru, are using the excuse of helping Tibetan refugees and Buddhist monks for furthering the cause of Communism in strategic border areas.'

Aside from the venomous smears, the only evidence of inappropriate conduct that the article pointed to was her use of official notepaper to appeal for funds for her school and other Tibetan relief operations. It cited a letter of complaint, sent by an unnamed Buddhist organisation which clearly was antagonistic to Freda, stating that she had been using the headed paper of the Central Social Welfare Board which bore the Government of India's logo. A civil servant's response was also quoted: 'Mrs Bedi is not authorised to use Government of India stationery for correspondence in connection with the affairs of the "Young Lama's Home" or the "Tibetan Friendship Group". This has now been pointed out to Mrs. Bedi.'

Even if Freda has been using government headed paper to help raise money -- which those who worked with her say is perfectly possible -- it was hardly a major misdemeanour. But detractors were able to use this blemish to damage her reputation. She was, it seems, distraught at this vicious personal attack and took advice about whether to take legal action. She was advised, probably wisely, to do nothing, as any riposte would simply give further life to accusations so insubstantial that they would quickly fade away. 'The accusation was that Freda was a communist in nun's clothing -- not that Freda was a nun at that time,' recalls Cherry Armstrong. 'I remember her being particularly distressed and "beyond belief' when she believed she had identified the culprit. Freda was totally dumbfounded about it.'

Freda was convinced that another western convert to Buddhism, Sangharakshita (earlier Dennis Lingwood), was either behind the slur or was abetting it. They had much in common -- including a deep antipathy to each other. Lingwood encountered Theosophy and Buddhism as a teenager in England and was ordained before he was twenty by the Burmese monk U Titthila, who later helped Freda towards Buddhism. During the war, he served in the armed forces in South and South-east Asia and from 1950 spent about fourteen years based in Kalimpong in north-east India, where he was influenced by several leading Tibetan Buddhist teachers. In the small world of Indian Buddhism, the two English converts rubbed shoulders. More than sixty years later, Sangharakshita -- who established a Buddhist community in England -- recalls coming across Freda, then new to Buddhism, living at the Ashoka Vihar Buddhist centre outside Delhi. 'She was tall, thin, and intense and wore Indian dress. She had a very pale complexion, with light fair hair and very pale blue eyes. In other words, she looked very English! I also noticed, especially later on, that she was very much the Memsaheb ... During the time that I knew Freda she knew hardly anything about Buddhism, having never studied it seriously .... She had however developed what I called her "patter" about the Dalai Lama, compassion, and the poor dear little Tulkus. So far as I could see, Freda had no spiritual awareness or Enlightenment. She may, of course, have developed these later.' His view of the Young Lamas' Home School is also somewhat jaundiced -- 'some of [the tulkus] developed rather expensive tastes, such as for Rolex watches.'


In 1989 he was awarded with the Nobel Peace Prize, he is the spiritual head of Tibetan Buddhism -– and he, himself is a self-confessed watch lover. The speech is of course by Tenzin Gyatso, the 14th Dalai Lama. Granted, the ascetic monk is not the first name that comes to mind in connection with luxury watches. But the Dalai Lama has a weakness for mechanical watches and has been happy to disassemble and reassemble them for years. His personal collection consists of over 15 watches, about which, however, little is known....

However, three of his watches can be clearly seen in photos and we are able to identity them. In addition to a Patek Philippe pocket watch, given to him as a young boy from U.S. President Franklin D. Roosevelt, the monk also has two Rolex models whose origin is unknown.

His love of mechanical watches began very early: At the age of 6 or 7, the Dalai Lama received his first watch, from none other than the U.S. American President Franklin D. Roosevelt....Eric Wind identified the watch... in a Hodinkee article as a pocket watch with Ref. 658, of which only 15 were made between 1937 and 1950, a truly special gift!... Roosevelt did not hand over the gift personally. Two agents of the Office of Strategic Services (OSS), the predecessor of today’s CIA, offered the watch along with a letter from the president. Brooke Dolan and his colleague Ilia [Ilya Andreyevich] Tolstoy, who was allegedly the grandson of the famous author Leo Tolstoy, strictly followed the protocol: visitors silently handed over their presents and received a so-called 'katha‘, a prayer shawl traditionally handed over. The two had a mission to find out more about the possibility of building a road from India to China, which was strategically important to the United States for supplying China during the war with Japan.

The Dalai Lama’s watch is a complex and rare specimen that displays the moon phases, date, day of the week and months. It aroused his enthusiasm for mechanical watches and watchmaking. A well-known photograph shows him working on watches....

If you are interested in mechanical watches, there is no way around a classic Rolex. The Dalai Lama owns two models that are well-known: A Rolesor Rolex Datejust made of gold and stainless steel with a Jubilee bracelet and a Rolex Day-Date, both presumably gifts. The latter is made of yellow gold and has a blue dial, as seen in some photographs. Some people say that they are a sign of proudness among a monk, but if you look at the meaning of the colours in Tibetan Buddhism, you will see a beautiful picture: blue stands for heaven and spiritual insights, yellow for earth and the experiences of the real world. Thus, the watch purely by chance reflects the teachings of Tibetan Buddhism.

-- The Dalai Lama and his [Rolex] watches, by Manuel Lütgens


Sangharakshita's recollection is that he and Freda 'got on quite well, even though I did not take her "Buddhism" very seriously' as they were both English and (in his view) of working-class origin. He was not impressed by her husband: 'he struck me as a bit of a humbug ... I was told (not by Freda) that he was then living with one of his cousins.' In his memoirs, he recycled one of the allegations that featured in Current, that an 'Englishwoman married to a well-known Indian communist' was trying to 'wrest' control of Ashoka Vihar outside Delhi from the Cambodian monk who had founded it. Decades later, he continues to recount this and other of the items on the Current charge sheet, describing Freda as 'a rather ruthless operator' while in Kashmir. He recalls the furore over the Current article, but says that he had no reason to believe that Freda was using the Lamas' School for a political purpose. Freda never tackled him over her suspicions, but he does not deny a tangential involvement. 'It is possible,' he concedes, 'that certain reservations about the Young Lamas' Home School eventually reached the ears of Current.'

The incident was a reflection of the intense rivalries within the Tibetan movement and its supporters. 'Strong personalities do seem to draw opposition by their very nature,' Cherry Armstrong comments, 'and there is a lot of personal politics amongst the Tibetan groups -- not all light and loveliness as one might like to think.'


-- The Lives of Freda: The Political, Spiritual and Personal Journeys of Freda Bedi, by Andrew Whitehead


Other Names: D. F. Karaka; Dosoo Framjee Karaka
Date of birth: 14 Apr 1911
City of birth: Bombay
Country of birth: India
Current name city of birth: Mumbai
Date of death: 01 Jun 1974
Location of death: Bombay
Date of 1st arrival in Britain: 01 Jan 1930
Dates of time spent in Britain: 1930-8, 1945
Location: Oxford, London.

About:

D. F. Karaka was born in Bombay in 1911. He is the grandson of Dosabhai Framji Karaka, whose History of the Parsis became the authoritative text on the Parsee community in the late nineteenth century. Karaka arrived in England in the autumn of 1930 and joined Lincoln College at the University of Oxford to study law. Karaka became an active member of the Oxford Union, participating in debates. He would occupy a number of posts - Treasurer, Secretary and Librarian - before being elected the first President of South Asian origin of the Oxford Union. He succeeded Michael Foot, who was a close friend of his.

Karaka was Secretary of the Union when it held its controversial ‘King and Country’ debate (9 February 1933). The Union discussed the pacifist motion ‘that this House will under no circumstances fight for its King or Country’. The controversy provoked heated debate in the national press and among Oxford students. At a subsequent meeting of the Union, Karaka’s minutes were torn from him and destroyed. He also received protection from the university police for a limited amount of time. During his time at Oxford, Karaka started writing non-fiction, especially about his experience as an Indian in Britain and his position as a 'coloured' man. After Karaka finished his degree, he sat the examination for the Indian Civil Service. He failed but went on to pass his Bar examination in London.
In order to earn some money, he briefly worked at the clothes store Simpson's on Piccadilly, advertising the store to newly-arrived Indian students in Britain. Against his parents wishes, he decided to pursue a career in journalism. He published an article on the colour bar in 1934 in the Daily Herald, one of the most widely read newspapers in the 1930s. He also wrote several non-fiction books that dealt with the colour bar and the position of Indians in the British empire and Britain, most notably The Pulse of Oxford, I Go West and Oh! You English. Some of his journalism of the period is collected in All My Yesterdays.

He returned to Bombay in 1938 where he worked as a journalist for the Bombay Chronicle, later being promoted to its editorial board. During the Second World War, he worked as a war correspondent. Initially he was posted to Chungking, covering the Chinese war against the Japanese, before becoming effectively an embedded journalist with the 14th Army in Burma in the run-up to the battles of Kohima and Imphal. He transferred to the Western Theatre of War in early 1945, covering the advances of British, American and Indian Forces in Italy. After a short time in London, where he was able to reconnect with friends such as Michael Foot from his Oxford days, as well as gain an exclusive interview with Lord Amery, Secretary of State for India, he was accredited to Southern Headquarters Allied Expeditionary Force to witness the Allied Forces’ final push through France and the Low Countries into Germany. He was one of the first journalists to reach Bergen Belsen concentration camp. He was also among the journalists who travelled to Rheims to witness Germany surrender on 8 May 1945.

After the end of the war in Western Europe and his return to England, Karaka wanted to move via New York to the Pacific to cover the war there. However, he did not make it to the Pacific theatre in time. At the end of 1945, Karaka returned to India. After falling out with the editor of the Bombay Chronicle, he founded his own weekly newspaper, The Current. Karaka supported Indian independence and the Indian National Congress, while also supporting the British war effort. He was witness to partition violence, covering for his newspaper the displacement of 10 million people and the atrocities that accompanied it. After independence he became increasingly critical and sceptical of Nehru’s policies. He wrote critically about corruption, and Nehru’s ‘autocratic’ style of government, which led to his phone conversations being tapped and the monitoring of his movements. In 1971, with heightened tensions between India and Pakistan, he was imprisoned briefly on grounds of national security. D. F. Karaka died in 1974 from a heart attack.

Connections:

Lord Amery, Michael Foot, M. K. Gandhi, Roy Jenkins, Michael Joseph (publisher), M. R. Jayakar, Mohammad Ali Jinnah, Humayun Kabir, Madan Mohan Malaviviya, Sarojini Naidu, Jawaharlal Nehru, Tej Bahadur Sapru.

Organizations:

Oxford Union

Involved in events:

Second World War (war correspondent for the Bombay Chronicle in East India, Burma, the western front and Germany)

Published works:

The Pulse of Oxford (London: J. M. Dent, 1933)

Oh! You English (London: Fredrick Muller, 1935)

I Go West (London: Michael Joseph, 1938)

Out of Dust (Bombay: Thacker, 1940) [biography of Gandhi]

Chungking Diary (Bombay: Thacker, 1942)

There Lay the City (Bombay: Thacker, 1942) [novel]

Karaka Hits Propaganda (Bombay: Sound Magazine, 1943) [pamphlet]

All My Yesterdays (Bombay: Thacker, 1944)

Just Flesh (Bombay: Thacker, 1944) [novel]

We Never Die (Bombay: Thacker, 1944) [novel]

With the 14th Army (Bombay: Thacker, 1944; London: D. Crisp, 1945)

New York with its Pants Down (Bombay: Thacker, 1946)

Freedom Must Not Stink (Bombay: Kutub, 1947)

I’ve Shed My Tears: A Candid View of Resurgent India (New York and London: D. Appleton-Century Co., 1947)

No Peace at All (Bombay: Kutub, 1948)

Arre Bhai: Being Rephlection of the Problems oph Bharat, i.e. India, Boycott British Language (Bombay: S. B. Phansikar, New Era Printing Press, 1950)

Betrayal in India (London: Victor Gollancz, 1950)

Nehru: The Lotuseater of Kashmir (London: Derek Verschoyle, 1953)

Fabulous Mogul Nizam of Hyderabad (London: Derek Verschoyle, 1955)

Morarji (Bombay: Times of India Press, 1965)

Shivaji: Portrait of an Early Indian (Bombay: Times of India Press, 1969)

Then Came Hazrat Ali: Autobiography 1972 (Bombay: D. F. Karaka, 1972)

This India (Bombay: Thacker, n.d.)

(with G. N. Acharya) War Prose [anthology]

Contributions to periodicals:

Bombay Chronicle (war correspondent, editor, columnist)

The Current (editor)

Daily Herald

New Statesman

Oxford Isis

Sunday Standard

Secondary works:

Visram, Rozina, 'Karaka, Dosabhoy Framji [Dosoo] (1911–1974)', Oxford Dictionary of National Biography (Oxford University Press, 2013) [http://www.oxforddnb.com/index/101/101101328/]

Archive source:

L/I/1/1423, India Office Records, Asian and African Studies Reading Room, British Library, St Pancras

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

Dosabhoy Framji [Dosoo] Karaka
by Rozina Visram
Oxford DNB

[Karaka, Dosabhoy Framji [Dosoo] (1911–1974), journalist and writer, was born on 14 April 1911 in Bombay, British India, into a middle-class Parsi family, the eldest of three children of Framji Jehangir Karaka, imperial customs official, and his wife, Homai (d. 1952). He grew up in a house on Malabar Hill called The Cloisters, in a fashionable quarter of Bombay. His great-grandfather, Dosabhai Framji Karaka, was the author of the History of the Parsis published in Britain by Macmillan in 1884. After two years at the Jesuit college in Bombay, when the family moved to Karachi he attended the Dayaram Jethmal Sind College there, graduating with a bachelor of arts degree in English literature. In 1930 he entered Lincoln College, Oxford, graduating with a second in jurisprudence in 1933. At the same time, in October 1930, he was admitted to Gray’s Inn and was called to the bar in 1938. Two events which proved decisive in shaping his life and intellectual development occurred when he was still young. The first was when as a child in Bombay he witnessed mill workers shouting ‘Mahatma Gandhi ke jai’ and learned about the independence movement under Gandhi’s leadership. The second was his time at the University of Oxford and his eight years in Britain.]

Image
Dosabhoy Framji Karaka, by Howard Coster, 1930s

Oxford in the 1930s was changing: there was growing student radicalism. Caught up in undergraduate politics, Karaka became active in several clubs and societies. He was president of the University Liberal Club and the Oxford Majlis.

The Oxford Union Society, commonly referred to simply as the Oxford Union, is a debating society in the city of Oxford, England, whose membership is drawn primarily from the University of Oxford. Founded in 1823, it is one of Britain's oldest university unions and one of the world's most prestigious private students' societies. The Oxford Union exists independently from the university and is separate from the Oxford University Student Union.

The Oxford Union has a tradition of hosting some of the world's most prominent individuals across politics, academia and popular culture, including US Presidents Ronald Reagan, Jimmy Carter, Richard Nixon and Bill Clinton, British Prime Ministers Winston Churchill, Margaret Thatcher, David Cameron and Theresa May, Pakistani Prime Minister Imran Khan, activists Malcolm X, Dalai Lama and Mother Teresa, actor Morgan Freeman, musicians Sir Elton John and Michael Jackson and sportspeople Diego Maradona and Manny Pacquiao.

-- Oxford Union, by Wikipedia


At a time of an upsurge in the freedom struggle many prominent Indian figures addressed the Majlis and there were heated debates on Indian independence. Although ‘essentially an Indian club’ (The Pulse of Oxford, 35) it exercised a considerable influence on some of his contemporaries such as Michael Foot. Considered ‘the chief star in our Union constellation’ (Lincoln College Record, 2003/4, 21), Karaka was active in the Oxford Union. He was secretary during the notorious ‘king and country’ debate, and the furore over the outcome meant that Karaka had to re-record the minutes, torn out by some angry undergraduates from the minute book. It was in this charged atmosphere that Karaka wrote his first book, The Pulse of Oxford (1933). In 1934, having worked his way through the society’s ranks, he became president of the Oxford Union, succeeding Foot. As he was the first Indian to hold that office his election made headlines in the national press. While still at Oxford he was commissioned by Michael Joseph to write a book on India, which he entitled I was Born Dark. But the publishers, thinking this would suggest African authorship, changed it to I Go West (1938). His first piece of journalism, ‘Colour Bar’, commissioned by the Daily Herald, was published in 1934.

In 1938, by now a firm believer in the democratic way of life and a ‘budding crusader for the equality of man’ (Then came Hazrat Ali, 103), Karaka returned to Bombay. In December he joined the Bombay Chronicle, one of the leading dailies and a newspaper in the front line of the independence struggle. Under the pseudonym DIM (from Dominus illuminatio mea, the Oxford University motto) Karaka wrote a racy daily half-column as well as a serious feature, ‘I cover the town’. As a reporter for a nationalist paper he met many luminaries of the Indian National Congress. During his nine years with the Bombay Chronicle he wrote a series of eloquent, well-researched pieces. Among his more notable articles was his graphic eyewitness report on the 1943 Bengal famine countering the version of events given to parliament by Leo Amery, the secretary of state for India.

April 1942 saw Karaka in Chungking on his first major assignment as the Bombay Chronicle‘s war correspondent. His daily broadcasts to India, permitted by the Ministry of Information, were aimed at raising awareness of Chinese resistance to Japan. His book Chungking Diary (1942) was a lively account of his experiences, including interviews with Chou en Lai and Madam Chiang Kai-Shek. Next he was on the China–Burma border witnessing the long-drawn-out run-up to the battles of Kohima and Imphal. His monograph With the Fourteenth Army (1944) narrated a human story of courage and endurance in this frontier war. In December 1944, wishing to gain a bigger picture of the war, he transferred to the western front to cover the allied forces’ final push into Germany. With his usual knack for securing interviews he gained an exclusive interview with Amery, which was reported in twenty-seven Indian newspapers on their front pages. Karaka summarized Amery as ‘a cunning little river fish’ (BL OIOC L/I/1/1423), skilful at manoeuvring interviews and difficult to pin down. Karaka was one of the first journalists to enter Bergen Belsen concentration camp. But his eyewitness account, one of the major stories of the war, remained unpublished as the proprietor of the Bombay Chronicle chose not to print it.

The event that was to haunt Karaka, which he witnessed and reported at the request of Brigadier B. S. Chimni, was the partition of the Punjab. His graphic description of the harrowing scenes of slaughter and the helplessness of the refugees lifted the curtain on what he called ‘virtually a war of extermination’
(Freedom must not Stink, 4). He saw no justification in whitewashing Indian shortcomings. He was to return again and again to the images, drawing comparisons between the Punjab and the stench of Belsen in several publications including his autobiography, Then came Hazrat Ali (1972).

After nine years with the Bombay Chronicle Karaka edited a weekly, The March, and in 1949 founded his own weekly, The Current. He remained steadfast to his liberal ideals of a democratic way of life and journalistic ethics. Increasingly disenchanted with Nehru—witness the title Nehru, the Lotus Eater from Kashmir (1953)—and the Congress style of government, he became fiercely critical of its policies, accusing Congress of ‘virtually creating a dictatorship’ (Betrayal in India, 82). In 1971, during the emergency, he was briefly imprisoned on grounds of national security. The Current was a financial struggle and affected his health.

A well-regarded and politically committed journalist, Karaka also wrote works of fiction. At Oxford he was renowned for his wit and sherry parties. A cultured man, he spoke French fluently. He was also fond of betting on horses and playing cards for high stakes. He married in 1952 and lived latterly in Bombay, where he died of cardiac failure in 1974.

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

Current is back: D.F. Karaka and Ayub Syed’s legacy of trailblazing journalism is back with a bang
by Inder Malhotra
2017

There was an era, long gone by, when there was no media in this country, only the Press. The government-owned and controlled All India Radio seemed not to matter. Mainstream, metropolitan newspapers -– generally respected, even if rather Victorian in style and substance -– dominated the scene that was enlivened, however, by precisely two Mumbai-based newsmagazines in tabloid size. One was the heavily left-leaning Russy Karanjia’s Blitz and the other Current of Duso (D.F.) Karaka whose politics was the exact opposite of Karanjia’s. Their barbs at each other added to the readability of their rival publications without damaging personal relations. More important, both men had deliberately shed the constraints major national newspapers had accepted voluntarily. Their reporting was spicy and their comments hard-hitting. Even at the risk of being accused of sensationalism, they won the reader’s attention and a measure of admiration of the common man—in today’s jargon, aam aadmi. With the passage of time and in accordance with the laws of life, both the trail-blazers eventually disappeared in limbo.

Karaka was the first to call it a day. He looked forward to retired life, but had absolutely no need to shut down the journal he had nurtured so lovingly. There were many wannabe publisher-editors scrambling to buy it from him. He was, however, choosy about the potential buyer. He decided to sell Current to Ayub Syed, a professional journalist of standing, full of dynamism and initiative, and determined to make a mark. When asked why he had opted for Syed, Karaka, a Parsi, gave the startling reply: “Appearing in my dream, Hazrat Ali had so ordered me”.

All through his heyday Karaka had been a trenchant critic of Jawaharlal Nehru and, later, of Indira Gandhi, earning her wrath and brief imprisonment during the Emergency. Ayub Syed, a member of the Congress party for some years and a known Leftist, was in no mood to follow the Karaka line. He adopted his own independent policy. Soon enough, under his stewardship, Current flourished and became an influential and powerful forum for vigorous political reporting and fearless exposure of wrongdoing whenever and wherever perceived. He had close relations with political leaders of all hues, across the entire spectrum. No wonder therefore that there were attempts to influence him. There were also whispers that he was promoting one leader or the other. Ignoring these, he did exactly what he wanted and tried to be as even-handed as humanly possible. This is not to say that he and his newsmagazine made no errors. They did. For instance, in its initial stages and for quite a while later, Current and Ayub supported the Emergency but, later, he was candid enough to admit that it was a mistake. At the same time, he never tampered with, leave alone block, writings by columnists like me that were contrary to his own stand. During the historic 1977 General Election he and I traveled together extensively, especially in Uttar Pradesh and Bihar, to gauge the ground reality. He was quick to perceive the sea change in public opinion. By the time we reached Lucknow, we nearly exclaimed in unison: “By God, she has had it… but if we are wrong, we have had it even worse”.

Yet, it is to Ayub’s credit that when the Janata government crossed all limits in calling Indira Gandhi and her son Sanjay to account for the Emergency and its excesses, and instead of prosecuting them started persecuting them, he sternly cried halt, unmindful of reproaches from his friends on the then ruling party’s highest rung. Similarly, by the time Bofors and much else had overwhelmed Rajiv Gandhi’s government, Ayub’s sympathies were with V.P. Singh, by then the rallying point of all forces opposed to Rajiv and the Congress. But this never prevented him from lambasting his good friend Singh’s Mandalization policy. And then something terrible happened. Ayub fell seriously ill. He struggled hard to fight for his life as well as to keep Current going. But fate willed otherwise. The iron crab got him; three years later his beloved weekly went into coma.

Now, with this inaugural issue, on the sixty-first anniversary of Independence, Current is back with a bang. Edited and produced by the Generation Next, the weekly in its new avatar is aimed at reviving Ayub Syed’s legacy, on the one hand, and catering to the wishes, aspirations and needs of the rising youth of rising India, on the other.

During the long interval between Current’s closure and revival, the change in India and the world has been phenomenal to the point of boggling the mind. The transformation of the Indian media scene has been even more staggering. Round-the-clock TV news channels, partly foreign-financed, are giving the print media a run for its money. But, instead of being swamped and supplanted by TV – as was predicted by Jeremiahs and is indeed happening in some Western countries – Indian newspapers and journals, in English as well as regional languages, have not just stood their ground, they have registered expansion beyond all expectations. Burgeoning circulations have been matched by mounting profits. However, this upsurge has not been an unmixed blessing.

On the contrary, with the gargantuan expansion of quantity – it is difficult to keep count of publications: one sinks, several appear almost instantly -– quality has, most distressingly, taken a nosedive. Barring some honourable exceptions, even major and responsible papers of yore have trivialised their contents. Page 3 has overshadowed Page 1. Worse, crass commercial considerations have increasingly eclipsed journalistic ethics and the editor’s authority. Collusion between the movers and shakers of the newspaper industry and the unhidden persuaders of the advertising and PR agencies has reached a stage when editorials have been converted into ‘advertorials’. Nor is any sign of corrective action by newspaper moguls in sight.

To be sure, after its Second Coming, Current is not going to be a charitable outfit, unmindful of earnings. But there need be not the slightest doubt that it would never compromise professional values, leave alone sacrifice them, for the sake of pelf or any other consideration. Equally, the weekly would remain steadfastly committed to giving a wide berth to trivia and titillation that is becoming the USP of far too many publications. Serious but lively journalism is the objective of those infusing a new life into Current, which is why subjects like film and fashion, so hugely splashed by others, will be avoided, and the publication’s priority focus would be on the ‘business of politics and politics of business’.
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Re: Freda Bedi Cont'd (#2)

Postby admin » Wed Mar 11, 2020 10:42 am

The American who had Nehru’s ear: Recently declassified papers reveal the role of Solomon Abramovich Trone, a personal advisor to India’s first prime minister, in charting the direction of the economy in newly-Independent India.
by Rakesh Ankit
May 05, 2017

Two years after India’s independence, Solomon Abramovich Trone, a former director of the storied General Electric (GE) came to India and became a personal advisor on economy to Jawaharlal Nehru, joining an extraordinary band of people who participated in state-building after Independence. His memorandums to Nehru on planning, a product of Trone’s extensive tour of the country, in their observations on institutions and places provide an unlikely insight into the early days of Independence; unlikely because planning in India is associated with Soviet influence, not an engineer from the home of capitalism.

“Modi sends Soviet-inspired Planning Commission Packing”, ran a headline in The Wall Street Journal (India) on August 18, 2014. Two days later, The New York Times proclaimed the end of “An experiment with Socialism”. These are just two examples of the words and sentiments that greeted the demise of the Planning Commission and its substitution by NITI Aayog. They reflect the popular understanding of the commission as a “Soviet-style behemoth”.

Even in academic literature, when the inspiration(s) behind Nehru and his Planning Commission are enumerated, the usual suspects are turn-of-century British Socialists: G. B. Shaw and R. H. Tawney, the Fabians, Sidney and Beatrice Webb, Soviet Russia from the time of Nehru’s visit in 1927 and the British Labour Government from 1945. (Brown, Nehru, YUP: 2003; 239)

But advice to Nehru came from far and wide. In September 1946, days after taking over as vice-president and member, external affairs, of the interim government, Nehru read a note from P. C. Mahalanobis, containing reports of his tour to Canada, UK and USA—not the usual suspect, the USSR. Mahalanobis spent time at the Statistical Commission of America and attended scientific conferences in the UK. At both places, he found “a friendly attitude and a general desire to help” and, upon return, made concrete suggestions to take advantage of this. One was a central statistical organisation with a focus on planning. In August 1947, both an official mind (Tarlok Singh, ICS) and an unofficial (Manu Subedar) prepared elaborate notes on the machinery and mandarins for planning.

In May 1949, Dr. Stanley Jones, an American missionary who had visited India many times and knew Gandhi, sent a comprehensive letter to Nehru after his return from a tour of Indo-China, East Asia and China. He took the letter and the advice it contained seriously enough to share it with his provincial premiers. Reflecting upon the rise and fall of Chiang Kai-shek and his Kuomintang party, Jones wrote thus:

Congress forestalled Communism through their wise radicalism but will the Congress go the way of the Kuomintang? Will it hesitate about getting the land back to people? Will it tolerate bribery and corruption among lower officials? Will it try to save capitalism by insisting that profit-sharing be a basic principle of industry? A wise radicalism now will be true conservatism then [as] it will take the wind out of the sails of both the Socialists and Communists. (H.K. Mahatab Papers)


Jones’ views were, of course, not wholly applicable to India but he was echoing, in a sense, what Nehru himself held deeply and more forcibly. In a note accompanying Jones’ letters the prime minister remarked to his provincial premiers:

There is a risk for us to be complacent...We do not show a sufficient awareness of the swift currents that are convulsing Asia at present...The real problem lies behind Communism. It is an economic distemper coming at a time when political consciousness and expectations have been roused...Agrarian problem is first in priority in India...Socialists carry on petty agitations and satyagraha...Most people think in terms of the election to come...Congressmen are often static...Our contacts with the masses diminish...We [have] taken them for granted... Communism attracts idealists as well as opportunists. Because there is an element of idealism in it, it draws earnestness... Those who are impelled by a faith in a cause can seldom be crushed by superior force. They can only be defeated by higher idealism and a capacity to work for the cause (H.K. Mahatab papers).


The presence of Solomon Trone (1872-1969) alongside Nehru in late-1949 has gone largely unremarked, an exception being Michael Brecher (Brecher, Nehru, OUP: 1959; 515-16). Trone’s life provides an alternative vantage from which to see the birth of planning in India. Born in Latvia in 1872 to Jewish parents, he took part in the 1905 Russian Revolution. An engineer by training, Trone migrated to the US in 1916. There he ascended rapidly in the echelons of GE and became a director in 1931. In the 1930s, he was a key figure in the GE-led electrification of Russia and creation of the Dnieper power-station. Later, he was an advisor on industrial development to the Kuomintang government in 1940 and a member of the Allied Reparations Commission in 1945.

Trone came to India in the autumn of 1949. Between September and November, he wrote five comprehensive memorandums. After this, he became an economic adviser to the Israel government. Having come under a cloud during the McCarthy era because of his associations, Trone moved to London in 1953, where he died in 1969. He was recently celebrated as The American who electrified Russia in a film by Michael Chanan of Roehampton University, London.

Trone was invited by Nehru who set out the background in a long letter to his finance minister John Mathai on September 13, 1949. He “wanted men with wide experience and ideas”. No one in India had “big experience of rapid development of a country or the ideas for it except in a limited or theoretical way”. Trone had “just that experience in very different environments–the US, Russia, China, [and] Japan”. Nehru had consulted “large numbers of people about him and every single report was that he was a very exceptionally able man”.

The impression he himself got from Trone’s memorandums, as we shall see, confirmed this and Nehru thought he could be of “the greatest use”. He wanted Trone “to stay for a number of years” (John Matthai papers). Right from his work in the Congress’ National Planning Committee of 1938 to the Interim Government over 1946-48, Nehru had felt the need “for a full [economic] picture” especially “so that no money need be wasted”.

The plans made in this period—from Sir M. Visvesvaraya’s 1936 initiative in Mysore and Congressman Syed Mahmud’s 1938 plan for provincial reconstruction in Bihar, to Sir Henry Knight’s food plans during the Second World War years, to the famed 1944 “Bombay Plan” by a group of industrialists, and the post-war department of planning and development that comprised General T. J. Hutton, Sir Akbar Hydari, Sir Ardeshir Dalal and H. V. R. Iyengar (ICS 1925 and RBI Governor 1957)—were to Nehru:

...hardly planning, from a national point of view [but] departmental planning, provincial planning, planning in fits and starts and more or less industrial planning...just a large number of separate schemes and projects which have little relation with each other...no common outlook, no clear objective, no coordinated approach.


Moreover, there was little consideration of what he liked to call “the human aspects of planning, that is, unemployment”. Nehru envisaged plans as “a popular appeal to the people—something big and far reaching that enthuses and draws out the best from everyone”, including the capitalist class. Trone’s memorandums were not made public then as they dealt, in Nehru’s words, “rather frankly” with the state of the economy. They are available now at the Nehru Memorial Museum and Library, New Delhi in the P. N. Haksar Papers (III Instalment, Subject File Serial No. 187) and give a detailed account of the economy in 1949—the year of currency devaluation and food and foreign exchange shortage.

Against that background, it was “axiomatic” for Trone, as he noted in his first memorandum of September 12, 1949, that the Indian state had to emerge as a producer of basic goods and services as well as a regulator of private and provincial undertakings. Moreover, for coordinated growth, a national industrial plan with a “clearly defined singular social purpose” had to be formulated. This planning of production and regulation could only be made compatible with democracy by delegating authority and responsibility.

Trone began by reminding Nehru of something we would do well to remember ourselves; that in the last century planning had been undertaken for different purposes in different contexts. Between the late-1920s and mid-1940s, the Soviet Union began the production of heavy machinery for manufacturing and defence with a concomitant neglect of consumer goods, Japan produced a plan for cheap export-oriented goods with a resulting neglect of domestic markets. The military complex in Nazi Germany was planned, too. Before any suggestions for planning, though, Trone had strong words for the way the economy was organised. First, government departments appeared as “watertight compartments without organic unity of purpose”. Second, without an overall plan, it seemed impossible in a country of India’s size and diversity to attempt any planning provincially, especially industrialisation. The crying need was for “a man with power and authority as coordinator to unify and pursue a common purpose” (Memorandum No. 1).

Citing the Central Electricity Commission (CEC), Trone remarked that it was an advisory body with about 70 engineers. But the bulk of big engineering work, for instance, the building of the Bhakra power plant, was being done by foreign consulting engineering groups. Trone wanted active participation for CEC engineers in future enterprises so that the government could develop its own specialists and eliminate the expense on foreign consultants. But the most important point was, Trone found, “responsibility divorced from authority”. Every action by a local official responsible for results had to be cleared by the Secretariat. Even in cases where specified sums for specified work were allocated, expenditure within the allotment had again to be approved.

This was a problem not unique to India. In America, the creation of a Tennessee Valley Authority (TVA) and in England, the Electricity and Transport Board, had compelled governments to devise new machinery to unite responsibility and authority.

Trone began a two-week survey of major industrial establishments in Bengal and Bihar. He visited the office of the Coal Commissioner, Geological Survey of India, Titagarh Paper and Jute Mills, and Damodar Valley Corporation (DVC) in Calcutta. In Jamshedpur he went to Tata Steel (then Tisco), Indian Cable Company, Agrico, Indian Steel and Wire Products, Tinplate Company, Tata Locomotive and Engineering. In Asansol it was the Aluminium Corporation of India, in and near Dhanbad, the Fuel Research Institute, Indian School of Mines, Tata Colliery, Burrakur Coal, and the fertilizer factory in Sindri. In Giridih he looked at the mica industry, railway collieries and coking plant, and in Bokaro the railway collieries and the site of the power plant for DVC.

Upon his return on October 4, 1949, he wrote a detailed memorandum. The contents read familiar to a student of Indian industrialisation. Trone saw the power of local authorities limited to a degree incommensurate with production, economy and efficiency. He found managerial bodies laden with responsibilities, but real authority was vested in the ministries and secretariats. Certain paper patterns, created or inherited in New Delhi, had become inflexible and ground conditions were made to conform to them in a way that reminded Trone of the old Greek story of Procrustes’ Bed. Trone was blunt in his report to Nehru: “If your government expects results, the authority to act and to change along with changing conditions must be on the spot”.

This problem was compounded by the fact that the central authorities—ministers and secretaries—seldom visited production sites and when they did, were not around long enough to acquaint themselves with conditions. At the Bokaro collieries, labour was living in conditions unfit for man but local managers had neither authority nor money to create new settlements though the colliery paid large sums to the Mines Welfare Fund for the purpose of improving labour conditions.

Trone worried that such conditions fed agitation as industrial labour fluctuated between factory and farm—a condition he knew well from China and pre-revolutionary Russia. Unsurprisingly, labour productivity was abysmal. The major stop on Trone’s tour was DVC. An autonomous agency set up in March 1948 under the DVC Act, its engineering programme comprised eight multi-purpose storage dams with hydroelectric plants, two additional hydroelectric plants, a steam power plant at Bokaro, an irrigation barrage, canals, a 145 km-long navigation canal, and a power transmission grid.

More complex than the TVA, this first multi-purpose project in India was expected to have a far-reaching impact as it was in a mineral-rich region akin to the Ruhr Valley in Germany and Donetsk Basin in Russia. At the time of Trone’s visit, DVC was facing three key obstacles.

First, there was no qualified and experienced chief engineer. Trone recommended getting someone from abroad. Second was the steel in the design for the Bokaro power-house, by GE along with the Philadelphia consulting firm of Kuljian. Going by American practice, they had incorporated rolled steel in place of fabricated steel. But rolled steel was not easily obtainable in India. The shortage of dollars, especially after devaluation, had prevented the import of American rolled steel. The quantity in question was about 6,000 tons, of which GE was providing 1,200. The remainder, if not imported, was to be fabricated indigenously. The choice was between time and money. Rolled steel from America came at $210 per ton with a delivery time of five months via Calcutta. Fabrication in India meant a delay of 18-20 months.

According to the DVC master plan, the first boiler at Bokaro was to arrive in June 1950 and the first turbo-generator in January 1951, with the powerhouse to be ready by the end of 1952. To realise this schedule, steel needed to be at the site by the beginning of April 1950. DVC was staring at a delay similar to the fertilizer factory at Sindri, caused by paper-work jammed in New Delhi. The original sin had been that the Bokaro powerhouse design was made in America. Had Indian engineers been present, design, schedule and supply orders could have been adapted.

Third, there was the Konar Dam. In September 1949, construction had not begun nor final agreements for design and engineering made with the French firm working on it. The dam, which was to supply water for the Bokaro powerhouse, was to be ready by the middle of 1951. In each case, Trone found “the autonomy and authority of the DVC to exist only on paper. Decisions rest with Delhi and are delayed”. This feeling was amplified at Trone’s next stop, the Sindri Fertilizer Factory. He reiterated that such large-scale undertakings “cannot be directed from New Delhi” and anticipated problems that arose a year or so later, when the plant was ready. No long-term plan existed for the coke and gypsum requirements or ammonium sulphate disposal. Secondly, he did not find any technical and administrative personnel. It is a tribute to Trone’s command of local conditions that he suggested the practical solution of coking coal from nearby Giridih instead of then ongoing negotiations with the comparatively far-off Indian Steel company (Asansol).

This question of raw material supply led to a more fundamental challenge: the Geological Survey of India’s limited knowledge of existing mineral sources. No drilling equipment was available to it, the whole of India had no more than three-four diamond drills, the geophysical department was underdeveloped, and hydrological studies non-existent. A few Indian geologists who spent a year or so in the US and a German geologist made up the whole of the Geological Survey. The Indian School of Mines and Applied Geology was little better, with about 170 students. From his experience, Trone knew industrial development went hand in hand with geological knowledge.

A rare example of this was the Aluminium Corporation at Asansol where the entire process of extracting aluminium from bauxite was concentrated on one spot. Yet, at the time of Trone’s visit, only 33/48 furnaces were working and the plant usually shut down for two months for repairs. Some 1,500 men produced 2,500 tons of alumina and 1,000 tons of aluminium over ten months—much lower than the mill’s rated capacity. It got a subsidy of Rs 900 per ton of aluminium. Trone grasped the need to enhance aluminium production in India, since it could to a large extent replace copper, a scarcer item. He argued that if cheap power, bauxite and soda could be brought together at one spot, as in Asansol, there was no reason why cheap aluminium could not be produced.

Any attempt to answer this question took him to planning. In 1949, planning in India was in a chaotic state: “at best, provincial and even then on a departmental basis”. Trone was clear about his vision of a broad, non-political planning effort in his second memorandum dated October 4, 1949:

I propose that a small central planning agency be set up without delay...directly attached to the PM...It should consist of a very few members, selected with the utmost objectivity and care for their experience, their background and their acquaintance with planning. This agency could evolve a unified national plan...fix priorities, coordinate activities, overcome bottle-necks, and transform plans from paper to reality.


Trone also had some advice for Nehru before he embarked on his maiden US trip. It was obvious that no country could indefinitely pay for large imports of technical equipment and the first objective for India, therefore, was self-sufficiency in iron and steel, tool-making and hydroelectricity. Trone believed America would be interested in a democratic, developed India—given Chiang-Kai-shek’s defeat by the communists in China—and willing to give India self-liquidating loans with as few strings attached as possible. Trone advised Nehru to seek a loan to cover steel mills, power generation and tool-making, apart from ensuring DVC’s requirements of a chief engineer. This would allow Indian personnel to work closely with Americans and benefit from the experience. Trone had little doubt that DVC and the steel and electricity plants would have a ready market that could easily pay off US debts.

After eastern India, Trone turned his thoughts to the south, central and western provinces of Bombay, Mysore, Travancore, Madras and the Central Province. He was in these areas for three weeks, and went to industrial establishments and cottage industries, met cabinet ministers and bureaucrats, addressed engineers and chambers of commerce, discussed matters with labour leaders, academics and the press and, in Mysore, met Visvesvaraya and Mirza Ismail. The tour yielded a typically detailed memorandum on November 21, 1949. Trone was struck by “the achievements of the former benevolent [princely] government of Mysore” and “the educational facilities in [princely] Travancore”, observations that ring familiar even at this distance in time. He was also struck by “primitive agricultural methods” and “economic consequences of caste and sub-caste including one case where, in manganese mines near Nagpur, while water was sparse, each sub-caste had its own”.

Trone organised his report by provinces and began with Bombay. The textile capital of the country disappointed him with its working and living conditions for labour: “worse than Calcutta and Bihar’s coal region”, with “understandable low production and discontent”. This, to Trone, was one of the reasons why the much-touted prohibition law was not working in Bombay as scarcity of consumer goods left workers with “spare cash even from his small earnings that he drinks and gambles away”. It was a lose-all situation: “the loser is the state in money and in health of its poisonous-liquor drinking population; the gainer is the black-marketeer”. Here, Trone drew parallels with the failure and harm of enforced prohibition in the US and argued that prohibition succeeded gradually only if the state provided substitutes for drinking in the forms of better housing, schools, recreation centres, etc.

In Mysore, Trone felt a “discrepancy” between the “fine outer appearance of the state—its buildings, roads, hospitals, educational and scientific institutions, fine irrigation dams, public gardens, all inherited from the past, and the present state of its industries”, with the sole exception of the Jog Falls. There he saw “four 18,000 KW [18MW] turbo-generators of English make being installed by first-class Indian engineers without foreign assistance”. Mysore was a model-state with respect to developing hydroelectric energy. On the back of this, the state was planning fertiliser, cement and acid plants, an extension of the Mysore Iron and Steel works, trolley buses in Bangalore and railway electrification. To Trone, a great believer in national development, these projects were “schemes that try to make Mysore self-sufficient in all respects and overlook the bigger unit—India. The economic justification and prospects for self-liquidation of these projects, if executed, are very questionable” (Memorandum No. 3).

In Travancore, also one of the more progressive states, Trone noted the well-built and maintained Pallivasal hydroelectric station and Alwaye Fertilisers and Chemicals Ltd. Nevertheless, some all-India ills were present here too: production below capacity, mechanical troubles, foreign exchange requirement for imported machinery, superfluous labour and, above all, correspondence with New Delhi. The factories had “a special man there—a pusher—to hasten procedure”. It was in Travancore that Trone found his arguments for all-India planning. The Indian Aluminium Co. at Alwaye, a subsidiary of the Aluminium Ltd. Group of Canada, had first-class engineers and equipment but no rolling facilities. The aluminium produced went to Asansol. On the other hand, the latter needed a full overhaul of its infrastructure. A third aluminium plant at Muri in Bihar could not reduce alumina to aluminium for lack of equipment and sent alumina to Alwaye.

As Trone put it, “One need only look at the map to see how uneconomical the whole process from ore to rolled product—Muri-Alwaye-Asansol—must be”. Aluminium production in India was only 3,500 tons a year, regardless of the subsidy for producers.

From Travancore, crossing the Nilgiris, Trone reached Madras, where the issue was power shortage. The province had three government-run hydroelectric stations: Pykara (43 MW, est. 1933), Mettur (40 MW, 1937) and Papanasam (21 MW, 1944), and was in the middle of a six-year development plan (1945-51) that envisaged four new plants. Here, for the first time, he visited a village development scheme and pronounced a harsh judgement on the hand-spinning and hand-weaving cluster: “Aside from sentimental value, there is no economic future whatsoever”.

For him, modern cottage industries as in Japan could be an instrument of growth but India was better off planning outfits like the highly mechanised West India Match Company in Madras where 1,600 workers produced three million boxes of 60 matches daily. Trone’s final stop was Nagpur. The Central Province appeared rich in natural resources but poor in terms of infrastructure and planning. On the one hand, a poorly planned thermal plant was being set-up at Khaperkheda, on the other, manganese mines in the province produced 400,000 tons of ore yearly with primitive manual labour.

Trone also visited the Hindustan Aircraft Ltd. in Bangalore. The “unsound atmosphere” he found merited a separate memorandum and this was the report considered too embarrassing to be made public at the time. Trone himself suggested that this memorandum “should not be widely circulated” (Memorandum No. 3 (a)). Hindustan Aircraft had started as a private enterprise in 1941 with equipment from China. Under the management of the American Air Force, it had developed into an enterprise for aircraft overhaul and repair. At its peak, it did about 300 engines and 100 frames per month and employed 14,000 people. In 1949, it was jointly owned by the Union government and Mysore government. It had about 6,200 workers, a technical staff of about 100 and twice as many supervisors. Reflecting the prevailing environment of transition, the general manager was Indian, while the production controller, chief inspector, commercial manager and manufacturing superintendent were English and the factory manager, rail-coach factory superintendent and airline overhauling superintendent were Americans. In addition, about 20 Indian engineers held responsible positions.

The factory now rebuilt about 35 engines and six frames per month and had started producing rail-coaches. In addition, a prototype of an Indian airplane was being made. Nevertheless, the plant was more than one-third idle and working at a loss. The Indian engineers confided in Trone about the “strains between foreign and Indian staff”. As a result, regular customers like Airways India, Bharat Airways, Deccan Airways etc., were setting up their own repair shops. They did not complain of the engineering service as much as “uneven treatment, high prices [and] priorities given to preferred customers”. Trone left with “an uneasy feeling” and suggested an investigation, given the importance of Hindustan Aircraft in the country’s development.

So what were the general observations that convinced this former GE director that planning was the right, indeed the only, way forward for India? Contrary to usual analysis and his own expectations, it was a feeling of “general let-down and apathy” that led Trone to suggest the initiative.

In the mind of the people Congress sways in its economic and political policies and this estranges the industrialist, labour, the middle class [and] the socialist. The peasant seems to be outside the active field...The general opinion seems to be that the administrative machinery is not in the hands of the best men but Congressmen (Memorandum No. 3).


The usual “black features” of an economic crisis—corruption, falling production, rising unemployment, growing inflation—were in evidence. More seriously, relations between industry and government had deteriorated, and ministerial and secretarial interference in production and regulation from afar, often without knowledge or understanding of the process and problems, was assuming chronic proportions.

Life has found an unhealthy way out. Industries now have men at the centre whose function it is to push their interests...We, in the US, complain of the existence of “lobbies” in Washington that try to push their special private interests before public interests. But that a state-owned industry should need similar devices in its dealings with its own government... (Memorandum No. 3)


Consequently, few government industries were working well. Trone reckoned Mysore Iron and Steel could dispense with four-fifths of its labour and Alwaye Fertilisers and Chemicals with one-third. Managements at both places were keen to do so but prohibited by government. The answer for Trone was planned creation of more industries to generate employment. This inevitably led to mechanisation, a process both costly and slow. Moreover, an abundance of cheap labour reduced its economic value, especially where the time element was not important. Labour resisted mechanisation, fearing more unemployment.

The way to square this circle was to assure labour that “growing industrialisation will absorb the unemployed. England had to go through similar experiences, when destruction of machinery was a policy used to fight unemployment”. Efficient production was possible only by conscious cooperation between labour and management but in India Trone saw “quite the opposite”.

A great obstacle in the way of cooperation was the absence of opportunities for self-development and advancement—universities, libraries, parks and cinemas—for workers. For Trone, these had to be created, as much for generating production as for maintaining peace. As he put it, “sons of workers must be taught alongside boys from [the] middle class”.

His observations brought Trone to tie up his recommendations in a final memorandum on “Planning and Planning Machinery”, dated November 21, 1949. He brought up the example of England under Labour. A “mixed economy” like India, political power in England was in the hands of a party with a “social ideology”. The resultant policy had been to utilise natural resources and provide full employment for the increase of national income, which was then equitably distributed as well as suitably invested in capital goods, housing and agriculture that, in turn, contributed to generate a bigger national income. In India, Trone warned Nehru, the Congress party and government, “not being homogeneous in social structure nor in ideology”, was slipping from its pledge to work towards a social democratic society with full employment, growing standard of living and increasing national income.

Instead, he saw powerful industrial groups on their way to gain influence in government. “By withholding investments, closing factories, refusing to pay taxes on past profits thereby deepening the existing economic crisis and creating more unemployment and unrest”, these groups, Trone felt, had “already almost succeeded in forcing government into acceptance of their laissez faire policy”. Simultaneously, they used inflation to make quick profits in speculation and quick turnover in trade.

Trone conceded that this private sector might bring new investment in consumer goods, given the chance for quick profits but doubted that they would have a substantial impact on the economic crisis or unemployment. He argued that for fear of a possible reversal in government policy, it would be reluctant to go fully even into consumer goods. It was an axiom with him that free capital in India—even if available in sufficient quantity—would not seek new investment in capital goods industries as they took years to develop and more before they yielded profits. Indian capital then was, basically, “trade capital seeking quick profits and quick turnover”.

Secondly, industrial labour in India, as in China, had not lost its connection with the village. For Trone, existing labour conditions, coupled with unemployment, must create labour trouble and unrest and then carry it into the village, where a disintegrating economy was itself the basis for growing discontent. Given his experience with the Chiang-Kai-shek government, Trone saw many analogies between China and India.

Trone urged Nehru to take the lead by investing in capital goods, without which neither development of natural resources nor full employment was possible. Besides resources and manpower, capital goods demanded money and in India it could only come from either foreign exchange or in the form of long-term cheap loans aided by exports. Trone envisaged an expenditure of about $500 million over five-six years for two steel mills of 500,000 tons each, one electrical plant generating 300 MW per year and a machine tools industry.

He believed that “a common spirit of sacrifice and hope” that mobilised “all inner reserves” could generate “creative power” as in Soviet Russia, Hitler’s Germany, militaristic Japan and Labour’s England. For Trone, like many Americans of his generation, India was the last big country in Asia with a chance to grow into a social democracy and “no sacrifice was too great to make this chance a reality”.

The basis for this was to be an “all-India plan of a managed mixed economy with a wide field for private enterprise sufficiently controlled not to interfere with plan purposes in order to mobilise natural resources and manpower to create common wealth and distribute it equitably”. The first step had to be a new village economy around a reorganised and cooperative agriculture and cottage industries by pooling land, existing equipment, farm hands and working animals.

This required land reforms which for Trone could not be achieved without adequate planning. Reiterating his vision of a social-minded body that would consist of “an engineer, an economist, an administrator, a businessman and an expert on rural economy”, Trone insisted on it being invested with sufficient authority and autonomy, by being responsible directly to the Prime Minister. This national-level team would be assisted by regional planning boards and constituent units. Trone argued for a two-fold exercise of authority by this commission: control of scarce materials, export, import and exchange, price, investment and transport, and long-term plans in agricultural, industry, consumer goods, transport and communications, public health, education and recreation, scientific organisation, research and development in technology and public administration.

Trone repeatedly cautioned against over-centralisation and wanted the material and financial targets of the Planning Commission to reflect the objective situation in resources and requirements as well as regional appraisals and aspirations. State units and industries, in light of their capacities, were to be free to make alternative suggestions. India’s diversity and federal political structure had to be kept in mind but provincial cooperation was to be secured through a cadre of experts, financial and material assistance to provinces and exercise of constitutional powers by the centre. More than that, Trone wanted to ensure “the interest, enthusiasm and cooperation of people” in the working of the plan and, for this purpose, suggested that various means of communications, especially radio, be employed to communicate results achieved and issues outstanding. After all, the most important guarantee for any success was “an enlightened public opinion and continuous popular interest”.

The nub of Trone’s advice, a Planning Commission, came through in 1950. Similarly, the first plans saw his basic thrusts at village cooperatives and heavy industries being realised. The Planning Commission is today derided as the folly of a man, his vanity and dogmas. But in the aftermath of the Second World War, a broad international consensus existed on the role of the state as a creator, provider, manager and distributor of national economies. Nehru especially highlighted the experience of the “entirely dissimilar” Russia and Japan. With “little social capital and little help from outside” they industrialised themselves, they increased their production and raised their standard of living, because “both planned with the greatest thoroughness...and in a large measure achieved them within a remarkably short span of time”.

In 1949, he sent Mahalanobis, chairman of the Committee of National Income, to a conference on national income in Geneva. The proceedings emphasised developing “social accounting” (Mahalanobis papers), then being done in nine countries, two of which could be called “socialist” but none “communist”—France, Netherlands, Denmark, Sweden, Canada, Australia, the UK and the US.

In June 1954, Nehru sent Mahalanobis to the West again to meet a veritable Who’s Who of the “economic mind”. They included the Norwegian Ragnar Frisch and the Dutchman Jan Tinbergen (first winners of the Nobel prize in economics in 1969), the French Marxist Charles Bettelheim, the Polish economist Oskar Lange, the English trio of J. R. N. Stone (Nobel in economics in 1984), Joan Robinson and P. M. S. Blackett (Nobel in physics in 1948) and, in America, Simon Smith Kuznets (Nobel in economics in 1971), Solomon Fabricant, Paul A. Baran and the Harvard duo of Abram Bergson and Robert Dorfman.

In July, Mahalanobis was told in Moscow that Indian planning “need not, cannot and must not be a mere copy of Soviet planning”. National economies are complex creatures and as long as India remains a democracy where the desires of a few contrast with the deprivation of many, there will remain a desperate need for planning and regulation. The democrat that Jawaharlal Nehru was, he never forgot that “when government depends on the goodwill of large numbers of people”, planning was imperative to “offer them [an] objective, [a] clear picture” so that they do not “have a sensation of being asked to labour and to suffer with no promise of reward in future”.
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Re: Freda Bedi Cont'd (#2)

Postby admin » Wed Mar 11, 2020 7:10 pm

Part 1 of 2

Guru tricks 3 — Lying
by Angelo Mouthful Marketing
medium.com
Mar 17, 2019

With the help of John Driver, an Englishman who was also tutoring Trungpa, Freda set about getting a Spalding Scholarship for Trungpa, and succeeded. In early 1963 Trungpa set sail for England accompanied by Akong Rinpoche, to enter into the arcane, privileged, and hallowed halls of Oxford University. It was another epic journey into the unknown, heralding as many adventures, pitfalls, and triumphs as they had met in their escape from Tibet.

-- The Revolutionary Life of Freda Bedi, by Vicki Mackenzie


Along with John [E. Stapleton] Driver, a scholar of Tibet who had spent several years in Kalimpong, she managed to secure a Spalding scholarship to allow Trungpa to study at Oxford University....At Tilbury, Cherry's parents were on hand to welcome the two Tibetans -- as were Anita Morris and other well-wishers -- and to provide them with an initial berth at the family home in High Wycombe. Once installed at Oxford, Trungpa and Akong were joined by an old friend and another alumnus of the Home School, Chime Rinpoche. They shared a small flat in St Margaret's Road, on the same street as Freda's old college, and Akong took work as a hospital orderly to help support the household. All three became powerful beacons of Tibetan Buddhism in the west.

-- The Lives of Freda: The Political, Spiritual and Personal Journeys of Freda Bedi, by Andrew Whitehead


Driver was a graduate of Merton College (in Classical Chinese, 1954), and then pursued his interests in Tibetan studies (Guhyagarbha Tantra) in Kalimpong, Gangtok and Kathmandu, 1957-60.

He returned to St Antony's College as a fellow to continue his researches (1961-65), and thus was in Oxford when the Tibetan Buddhist lama tulkus Trungpa Rinpoche, Akong Rinpoche and Chime Rinpoche first came to Oxford (1963).

-- Donation of J.E. Stapleton Driver Collection of Tibetan texts to Bodleian, by yeshiuk.blogspot.com


Around this time, Rinpoche received a Spaulding [Spalding] Scholarship to attend Oxford University. This had come through the intercession of Freda Bedi and John Driver, an Englishman who tutored Rinpoche in the English language in India and helped him with his studies later at Oxford. The Tibet Society in the United Kingdom had also helped him to get the scholarship. To go to England, Rinpoche needed the permission of the Dalai Lama's government. They would never have have allowed him to leave if they had known about his sexual indiscretion, nor do I think it would have gone over very well with the Tibet Society or his English friends in New Delhi. He and Konchok Paldron kept their relationship a secret, and it was a long time before anyone knew that Rinpoche was the father of her child. This caused him a great deal of pain, although I also think that he hadn't yet entirely faced up to the implications of the direction he was going in his relationships with women. At that time, in spite of the inconsistencies in his behavior, he still seemed to think that he could make life work for himself as a monk. Rinpoche continued to stay in touch with Konchok Paldron and his son Osel, and a few years later, he returned to see them and to make arrangements for his son to come to England.

Rinpoche sailed from Bombay for England early in 1963, on the P&O Line, accompanied by his close friend Akong, who was to be a helper and companion to him at Oxford. Rinpoche had been working very hard on his English, but when he left India, he was still struggling with the language, speaking what would be called a form of pidgin English. When Rinpoche and Akong docked in England, they were welcomed by members of the Tibet Society, and before his studies started at Oxford in the fall, Rinpoche spent time in London, where he met many of the most prominent members of the English Buddhist community. He was invited to give several talks at the Buddhist Society, and he attended a kind of summer camp they sponsored each year, where he gave a number of lectures....

When he went up to Oxford, he had quite a challenge trying to bring his English up to speed so that he could understand the lectures and the books he was given to read. Rinpoche wanted to learn as much as he could about English history, philosophy, religion, and politics, but it was pretty tough going for him at the beginning. John Driver, whom he had met in India and who had been instrumental in bringing him to England, returned to England and helped Rinpoche a great deal with his lessons, and Rinpoche never forgot this kindness. In the evenings, Rinpoche attended classes in the town of Oxford to improve his English...

Rinpoche had started writing poetry in English while he was in England. He had studied English poetry at Oxford, and his early poems tended to be more formal, with allusions to Christian themes and Greek mythology as well as to Buddhist deities....

Most of the Western students at Samye Ling were English or Scottish. I don't remember meeting any Americans at that time. In addition to Rinpoche and the painter Sherab Palden Beru, we were introduced to another Tibetan: Akong Rinpoche, Trungpa Rinpoche's longtime companion and the cofounder of the center. Akong had escaped from Tibet with Trungpa Rinpoche and had lived with him at Oxford University, where Rinpoche had studied for several years after he arrived in England....

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


In 1963, with the assistance of sympathetic Westerners, Trungpa received a Spalding sponsorship to study comparative religion at St Antony's College, Oxford University.

-- Chogyam Trungpa, by Wikipedia


And at that moment, a young woman came in the door, and she kind of pulled me aside and she said, “If you don’t mind me asking, ‘what are you doing here’?” I said, “Well, it’s really hard to explain, but I’m really interested in the teachings of the Kagyu order of Tibetan Buddhism.” She said, “Oh, you know there are two Tibetan lamas in this country, and they belong to that Kagyu order.” And then she reached into her purse and she pulled out a photo, and she pointed to the one on the left and she said, “That’s Trungpa. That’s the one you want to meet.” I said, “Yes. Okay.” And then she proceeded to give me the address and phone number. They were living in Oxford.

And so I was very excited. She actually gave me the photo. And I remember going into the park -- it was in the summer -- and sitting on the grass and trying to meditate. And I was looking at this photo – I had it on the grass in front of me – and I could see this kind of aura around the head of Trungpa Rinpoche in the photo. And I felt the hairs on the back of my neck standing up, and I thought, “I have to contact him. I can’t wait any longer.” And I rushed home, and I phoned the number in Oxford, and asked to speak to Venerable Trungpa, and someone with a weird foreign accent said, “Oh, he no here right now. Better you write to him.” And then they gave me an address of some place called Biddulph in Staffordshire, Biddulph Old Hall in Staffordshire.

And so I sat down and wrote a letter, “Dear Venerable Trungpa. I’d very much like to come and meet you, and study under your guidance. And I’d be willing to meet you any time or place that would be suitable to you.”...

So during the week, he told me that the time would come when he would have his own center, which seemed at the time utterly improbable, because he was living, as it turned out, with two other Tibetans in a basement flat in Oxford. And they had virtually no money. One of them was working part-time as a porter, just enough to put a little bit of food on the table. ....

And I guess Rinpoche was studying a little bit at St. Antony’s college in Oxford....

-- Richard Arthure on Meeting Chogyam Trungpa, The Chronicles of Chogyam Trungpa Rinpoche


Today’s article is part 3 in the internet guru series. I have been looking at some of the tricks that internet gurus use to draw you in and depart with your cash. Today’s trick is a simple ploy that has been around since the dawn of humanity. Lying. In the internet guru world, lying can range from exaggerating your achievements, camouflaging your environment or just plain old, out and out lying. Today I want to talk about how to protect yourself from these tricks.

A lot of gurus exaggerate what they have been able to do. In some cases, gurus will lie in order to appear successful. They are incentivized to do so because they have something to sell. In the 21st Century, it is easier than ever to masquerade as a successful entrepreneur when in fact you are nothing of the sort. By creating an online persona, with ‘evidence’ of wealth displayed all over a website and videos and instructional videos littered with bold statements of success, internet gurus are able to generate perceived value in their pitch.

How the human brain works in this area is very interesting. If I want to sell you something, all I need to do is provide you with perceived value multiple times. Following this, the brain generates an element of trust in that value and the prospect becomes an attractive purchase. This translates to the same mechanisms that lying achieves in the context of internet guru advice selling. Once the gurus have reiterated their perceived value, genuine or otherwise, a cognitive rapport of trust is generated and you become motivated to buy.

This isn’t to say that every individual on YouTube is a liar when it comes to promulgating their success. In the business world, if you are just starting out with a new venture then you do need to blow your own trumpet. As a seller, it is important to inform prospective clients that you are a high achiever, and demonstrate what you have accomplished due to your prosperous acumen.

As a buyer however, you need to validate these claims. It is your responsibility to differentiate between the self-promotion of a successful individual and a fraud. By definition, this can be a difficult task. Your own critical analysis will play a leading role in this fraud detection. Thankfully, there are a number of techniques you can incorporate in your assessment that will assist you in telling the genuine from the fake.

The first is a simple logic check. If most, or even none, of the proclaimed advice appears to make any sense or departs from pragmatism, then you need to question the validity. It is important here, however, to be mindful of your own cognitive biases. I have talked in a previous article about how the human brain is not always a rational machine. We have a range of quirky biases that influence our behavior. Being aware of these biases is an important step in avoiding being negatively influenced by them. Take an objective view of the advice the guru is offering. Do not become a ‘hater’ and dismiss advice purely for the narcissistic benefit of always being right. Only with an objective and unbiased mindset will you be able to properly asses the validity of the advice proffered by an internet guru.

The second technique is to conduct a deep analysis of the individual claiming internet guru status. If someone is claiming they made $50 million last year doing a certain action, how can you verify that? How do you know whether XYZ actually sold the 500 houses they are claiming to have sold? Well, you can check to see if they are registered under any companies or if any sales of similar magnitude have actually taken place. There are a wealth of websites and institutions that can help you do just that. This method is a more time-consuming approach but offers an effective way to detect fraud.

The third technique is perhaps the most powerful and pragmatic — experimentation. By putting the advice on trial, you can get an idea of the validity of the presented instruction. If you prototype the advice, using a small amount of your resources, and the advice works for you, then by definition what the internet guru has provided you has value. You can then move forward with this advice and either conduct more tests, using more resource, or begin the lifestyle change and follow the path the guru is offering.

This is perhaps the most powerful technique as its benefits are centered along two main lines. First, it is effective in fraud detection as it puts the guru’s advice under the microscope. Secondly, it offers a window into whether the advice is right for you, regardless of the validity of the provider. If you repeatedly test out the advice and it never works, then you have a clear signal to avoid the advice from that particular guru. Failure to repeat their success could mean one of two things. Either, the advice is incorrect and will never work, or their advice is generally correct but happens to not work for you. Regardless, the advice is to be avoided and you should move on. If you are trying to replicate the behavior of an individual whose cognitive style is fundamentally different from yours, you may struggle to achieve the same results they did. If this is the case, regardless of how genuine their success is, you should depart and find new advice. If it doesn’t work for you then it doesn’t work.

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

Katherine Felt, Plaintiff, vs. Yogi Bhajan [Excerpt]
by Gordon Reiselt, Esq., Singer, Smith and Williams and Peter N. Georgiades, Esq. & Robert S. Whitehill, Esq., Rothman, Gordon, Foreman and Groudine, P.A.
1986

....The method by which Bhajan induced others to follow him was to pose as a Yoga master and teacher, and then covertly subject yoga students to a process of mental and emotional conditioning in which their personalities are disrupted and ultimately destroyed, and then are supplanted with a "reformed" personality ("reformed" in this context having its most literal meaning of "making over" or "forming again"). This reformed personality is, by design, intellectually, emotionally and ideologically committed exclusively to Bhajan and the service of Bhajan. Once a follower is in this condition, he or she becomes part of Bhajan's cult following, and is invariably exploited by Bhajan for whatever Bhajan can get out of the follower, be that money, property, sex, labor, administrative or business skill or assistance, or social or political contacts, prestige or credibility. This process is, by design, carried out without the knowledge or understanding of the inductee, and was carried out upon the plaintiff in this case.

In order to facilitate the expansion, operation and maintenance of his cult, Bhajan has created and operated a number of corporations and associations, including but not limited to the corporate defendants named in this case. These corporations and associations are used, inter alia, as devices through which he has intentionally misrepresented his personal history and background, his education, training, abilities, goals and objectives, as well as the nature, objectives, history and purposes of the various corporations and other associations. This misrepresentation is necessary in order for Bhajan to attract new followers, maintain the loyalty of the followers he already has, obtain the money, property, sex, labor and other assistance he extracts from his followers, as well as to conceal the true nature, objectives and operations of his organization from those outside the organization....

In addition to the foregoing general misrepresentations, Bhajan also made a number of knowing misrepresentations to the plaintiff while she was at the women's camp that related specifically to his status as a teacher, representative and leader of the Sikh religion of India. These misrepresentations were also made on virtually a daily basis from July 1975 through September, 1975, both orally and in articles, brochures and other promotional materials produced by the defendants, and were made for the purpose of inducing the plaintiff to remain at the women's camp until she could be indoctrinated, and to facilitate the thought reform process. These representations were false, and Bhajan knew them to be false at the time he made them. They included, inter alia:

(a) That he was an "avatar," which means a reincarnation of God. Bhajan has never believed this of himself.

(b) That the form of religious practice observed by Bhajan's followers was ancient in origin, and was followed worldwide by those professing to be Sikhs, including the Sikhs of India. In truth, Bhajan well knew the religious beliefs and practices espoused by Bhajan are not of ancient origin, are only superficially based upon the Sikh religion as it was practiced prior to the founding of Bhajan's organizations, and are very different from or contrary to the Sikh religion as it was practiced in India prior to the founding of Bhajan's organizations.

(c) That in 1971 he was appointed by the governing body of the Sikh religion at Amritsar, India (the Shiromani Gurdware Parbandhak Committee) as the "Sin Singh Sahib," and that this title and office were those of the chief religious leader of the Sikhs in the Western Hemisphere. In truth and in fact, Bhajan never did receive any such appointment, and indeed there is no body within the Sikh religion which as the power to make such an appointment, nor is there any such office within the Sikh religion as it is known and practiced in India. Moreover, the title "Sin Singh Sahib" is not a title of religious significance to the Sikhs of India, and is nothing more than a respectful mode of address used by one Sikh when addressing another.

(d) That he had studied the Sikh religion in India under a Saint of that religion for years before coming to the United States, and that as a result of his long study he was schooled in the ways of the Sikh religion. In truth and in fact Bhajan had not made any such study, could neither read nor write the language in which the teachings and scriptures of the Sikh religion are written (Punjabi), and in fact at least until he came to the United States he had never even read them.

(e) That he had over 250,000 followers, mostly of Indian birth. In truth and in fact he had never had in excess of a few thousand followers, and few, if any, of his followers were or are of Indian birth (other than Bhajan's wife).

(f) That he had washed the floors of the Golden Temple at Amritsar, India for four years to "purify himself," when in fact he had never done so.

(g) That he was always faithful to his wife, and for a period of many years prior to meeting the plaintiff had been entirely celibate, when in fact he was at that time regularly engaging in sexual relations with various members of his staff.

At no time material to this Complaint has Bhajan entertained a sincere belief in the religion he espouses to his followers, or to the Sikh religion as it was practiced prior to the founding of Bhajan's organizations. Nor has Bhajan ever personally acted in accordance with the teachings, tenets or practices of the religion he espouses to his followers, or of the Sikh religion as it was practiced prior to the founding of Bhajan's organizations. Rather, Bhajan's professed religious beliefs and objectives are espoused by him in bad faith, for the purpose of bolstering his credibility with the public and potential recruits, obtaining favorable tax treatment from the government of the United States and various states, concealing the covert manipulation he engages in to effect the thought reform process to which the plaintiff in this case was subjected, and justifying to his followers some of the arbitrary, cruel, bizarre and exploitive actions he takes with respect to his followers.

38. In addition to the foregoing general misrepresentations and misrepresentations pertaining to his status and affiliation with the Sikh religion, Bhajan also made a number of knowing misrepresentations to the plaintiff while she was at the "women's camp" which specifically related to his status as a master and teacher of all forms of yoga. These misrepresentations were initially made at plaintiffs private audience with Bhajan, and also made on virtually a daily basis from July 1975 through September 1975, orally and in articles, brochures and other promotional materials produced by the defendants. These misrepresentations were made for the purpose of inducing the plaintiff to remain at the "women's camp" until she could be indoctrinated, and to facilitate the thought reform process. These representations were false, and Bhajan knew them to be false at the time he made them. They included, inter alia:

(a) That he had studied 22 years with a famous yogi in India named Drindra Brahmachari, when in fact he had studied with Drindra Brahmachari only a few days.

(b) That the forms of yoga which Bhajan taught were ancient forms of "Kundalini" and "Tantric yoga," when in fact they were a collection of exercises put together by Bhajan, sometimes literally made up on the spot by Bhajan as a yoga class progressed.

(c) That the forms of yoga Bhajan taught had physically curative and beneficial properties which they did not and do not in fact have, and which Bhajan knew full well they did not and do not have.

(d) That the forms of yoga which Bhajan taught had spiritual properties which they did not and do not in fact have, and which Bhajan knew full well they did not and do not have.

(e) That he was recognized in India as a master of Kundalini yoga at age 16, when in fact he had not achieved such recognition.

(f) That in 1971 Bhajan was bestowed with unique skills and knowledge by a yoga teacher known as the "Mahan Tantric," who had selected Bhajan to be his successor and who bestowed the title of "Mahan Tantric" upon Bhajan when the former "Mahan Tantric" died. In truth Bhajan did not study under the "Mahan Tantric," nor was he ever vested with any such title by anyone previously holding the title.

(g) That forms of yoga which Bhajan told the plaintiff to perform were designed to benefit the plaintiff in various physical and emotional ways, when in fact they were designed to mentally debilitate the plaintiff and place her in a state of extreme suggestibility, which state was then exploited by Bhajan and his followers as part of the thought reform process the plaintiff was subjected to.

(h) That special diets prescribed for the plaintiff would have curative and beneficial effects upon the plaintiffs health, when in fact Bhajan knew they would not. In truth the special diets prescribed by Bhajan were designed to mentally debilitate the plaintiff and place her in a state of extreme suggestibility, which state was then exploited by Bhajan and his followers as part of the thought reform process the plaintiff was subjected to....

In The Man Called The Sin Singh Sahib, supra, Bhajan makes and publishes a number of misrepresentations concerning his education, qualifications, background and teachings. Among those fraudulent misrepresentations, are the following:

(a) That Bhajan has authored nine (9) books, as well as lectures and articles (p.4). In truth and in fact, employees of the defendant corporations have authored the books, articles and lectures.

(b) That Bhajan has given himself to the service of "God and guru" (p.10). In truth and in fact, Bhajan has no good faith belief that he is serving "God or guru," but rather is devoted to serving himself by obtaining his followers money, talents and sexual services.

(c) That Bhajan's family was wealthy and the family's combined land holdings included the entire village in India where Bhajan was born (pp.19 and 35).

(d) That Bhajan's birthday was a festive occasion in the town of his birth, and that baby Bhajans weight in gold, silver and copper coins and wheat was distributed to the poor of the village (p.19).

(e) That Bhajan was the only male child at the girls convent school in his village, and that he frequently "unnerved" the Mother Superior with his "profound and unanswerable" questions (p.19).

(f) That Bhajan graduated with honors from Punjab University with a B.A. in Economics and a Masters equivalent in 1950 (p.26).

(g) That Bhajan single-handedly led his family and entire village, as well as many people from surrounding villages, to safety when the partition of India and Pakistan occurred in 1947, saving them from "roving bands of murderous Muslim bandits" (pp.2627).

(h) That Bhajan was president of the Student Union at Camp College in Delhi, India (p.35).

(i) That Bhajan organized the Sikh Student Federation in Delhi, India (p.35).

(j) That Bhajan established the Khalsa Council as the chief administrative body for the Sikh Dhanma in the Western Hemisphere (pp.120 and 126).

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Lying on Your Resume? Here’s How You’ll Get Caught
by Megan Elliott
The Cheat Sheet
November 19, 2018

Honesty isn’t the best policy, at least according to some job seekers. People often stretch the truth on their resumes and cover letters in an attempt to land work, new research by OfficeTeam has revealed.

Nearly half of workers surveyed by the staffing company say they know someone who lied on their resume. That’s a 25% increase from 2011. Fifty-three percent of managers have a sneaking suspicion that candidates are often dishonest, and 38% have said no to an applicant after discovering their lies.

Employers are clearly clued into the fact that some applicants are either exaggerating their experience or handing over resumes that are more fiction than fact. But that doesn’t appear to stop some people from telling a few whoppers as they attempt to weasel their way into a job. Giving in to the temptation to lie when applying for a job is risky though. You could miss out on a job offer, damage your reputation, or even get fired once your fibs are revealed.

Plus, it’s easier than ever for a hiring manager to discover you’re not telling the truth about your past. Here are 10 ways employers discover the truth behind your resume lies.

1. Your alma mater can’t confirm you graduated

Claiming to be a Harvard graduate when you really have a degree from a no-name state school is one of the worst things you can lie about on your resume, according to hiring managers surveyed by Hloom. And while some employers will take you at your word when you say you went to a fancy school, others will check on your educational background by calling the school directly or using a service, such as the National Student Clearinghouse.

Sometimes, it’s interested third parties who clue an employer into a lie, such as the student journalists at a Kansas high school who discovered their new principal had inflated her educational credentials.

2. You can’t pass a skills test

It’s easy to say you’re proficient in everything, from conversational French to coding, on your resume. But proving you actually have those skills is another thing entirely. Employers realize how simple it is for people to exaggerate their skill set, so don’t be surprised if you’re asked to demonstrate your talents.

An interviewer might ask you a question in the language you claim to be fluent in or give you an on-the-spot quiz. Failing such a basic test is a sure sign that you’ve either stretched the truth or overestimated your abilities, both of which are likely to take you out of the running for a job.

3. Dates don’t add up

Roughly a quarter of resume liars are fibbing about their employment dates, according to OfficeTeam. If you’re tempted to cover up a resume gap by fudging employment dates, don’t do it. A quick call to your past employer is all it takes for someone to find out that you got laid off back in January, not June.

Trying to cover a gap by listing your job history by year, rather than month and year, is also suspicious and might prompt a hiring manager to do some further digging. If you’re worried about a resume gap making you look like a slacker, fill it with volunteering or consulting work, not lies.

4. Your resume and cover letter don’t match

A sparkling, error-free resume paired with a messy cover letter is a red flag that a candidate is not being totally honest. Such a discrepancy suggests you got a helping hand with your C.V. or maybe even stole another person’s work history to pass off as your own. Being unable to recall key details of your past experience and jobs during an interview is another huge giveaway that you’ve fabricated your past employment.

5. Your job titles are too good to be true

Two years out of college and already sitting in the C-suite? Expect an interviewer to ask some pointed questions about your responsibilities to make sure you’re actually telling the truth about your title. Inflated job titles will also come to light if the prospective employer calls your ex-boss to confirm your past employment. That’s when the promotion you gave yourself from marketing intern to senior marketing manager is going to be revealed.

6. You’re vague about your skills and experience

Job candidates might stretch the truth by using vague terms to describe their skills and experience. Perhaps they reason that as long as they’re not spouting an outright lie, it’s OK. But savvy interviewers will spot people who aren’t quite as knowledgeable as they initially appear. “Using ambiguous phrases like ‘familiar with’ or ‘involved in’ could mean the candidate is trying to cover up a lack of direct experience,” noted OfficeTeam. In other words, claiming to be familiar with event planning because you sometimes pick up doughnuts for the weekly staff meeting isn’t going to fly.

7. Your body language betrays you

You might think you’re an impeccable liar. But subtle body language cues in the interview could be giving away your resume lies. “A lack of eye contact or constant fidgeting may suggest dishonesty,” noted OfficeTeam, though those behaviors aren’t guarantees of dishonesty.

Touching your nose, looking down when you’re answering a question, and turning your body away from the interviewer are other ways you might inadvertently signal that you’re not telling the truth, according to the Los Angeles Times.

8. Your references don’t back you up

If you’re a skilled liar, you might get away with embellishing your skills or past responsibilities in an interview or on your resume. But you won’t necessarily be able to count on your references to back you up. An honest reference will reveal the real extent of your job responsibilities or the truth about your so-called accomplishments.

Even if you find a reference willing to go along with your charade, the interviewer might do some extra digging on their own, reaching out to mutual connections or independently contacting your old boss or co-workers to find out what you’re really like. And remember, there are no laws restricting what an ex-employer can say about you, despite what some job seekers might think.

9. A Google search reveals the truth

Seventy percent of employers snoop on candidates before offering them a job. You better hope that what HR finds on social media or as part of a basic Google search matches what you have on your resume. Of employers who decide not to hire someone after researching them online, 27% did so because they discovered the candidate had lied about their qualifications, CareerBuilder found. A little Nancy Drew-style sleuthing is all it takes to discover that your alma mater is a diploma mill or that the company you claimed to work for last year went out of business a decade ago.

10. The employer conducts a background check

Not all employers conduct formal background checks. But if you encounter one that does, it will sink you if you’re being untruthful. If a prospective employer conducts a background check and discovers you’ve lied (either directly or by omission) about your work history, criminal past, education, professional certifications, or other key facts, don’t expect a job offer.

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BUSTED: This Is What Happened To 10 Executives Who Lied About Their Resumes
by Vivian Giang and Jhaneel Lockhart
Business Insider
May 7, 2012, 6:15 AM

A little fibbing on your resume might not seem like a big deal when you're applying for a low-ranking position, but you never know where your professional career will end up.

And these little lies can come back to threaten you career, as in the current revelation of Yahoo's CEO Scott Thompson's fake resume.

As these top-notch executives prove, even if your career stays intact, be prepared to be publicly shamed, or at least embarrassed.

Celebrity chef Robert Irvine lied about designing Prince Charles and Princess Diana's wedding cake

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In 2008, British chef Robert Irving was fired from his own show on the Food Network's Dinner Impossible when it was uncovered that he didn't actually design the royal couple's wedding cake, but that he only attended the school where it was made and contributed by picking fruit for the cake.

An MIT dean never received any college degrees despite claiming to have a bachelor's and a master's

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Marilee Jones had been with MIT for 28 years before the university realized that she never received the undergraduate or master's degrees that she said she got on her resume. In fact, Jones never received any college degrees.

In 2007, she resigned stating on the university's Web site that she had "misrepresented her academic degrees to the institute" and explained that she "did not have the courage to correct [her] resume when [she] applied for [her] current job or at any time since."

She is now a college admissions consultant at the Berklee College of Music.

An IBM president kept his position after lying about his records, but later resigned due to a sexual discrimination complaint

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In 1999, it was revealed that Jeffrey Papows, president of IBM's software maker Lotus Development, fibbed about his academic and military background.

Jon Auerbach at ZDNet reported that Papows said he was a pilot when he was actually an air traffic controller and a captain when he was actually a first lieutenant in the Marines. He also said he got his PhD from Pepperdine, but actually got it from an unaccredited correspondence school.

Despite the lies, Papows kept his position with the company, but resigned the next year after he was named in a sexual discrimination complaint, according to CNET News.

His LinkedIn page says he's now CEO of Maptuit Corp. and Weblayers, Inc.

A top Wall Street analyst lied about studying at MIT when he actually attended Boston University

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At one time, Salomon Smith Barney's Jack Grubman was Wall Street's highest-paid analyst with a salary of $20 million per year.

Then it was uncovered that he never attended MIT like he told his employers. In an interview with BusinessWeek, Grubman said that he lied because he "probably felt insecure."

He is now the founder of Magee Group, which provides strategic advice to telecom and technology companies.

Former Notre Dame Head Coach lied about a master's degree and being a football legend in college when he never even played a game

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Five days after being named as Notre Dame's news head coach, George O'Leary was forced to resign for lying about a master's degree in education from New York University that he never received.

The university did verify that he was a student there in the '70s, but that he never graduated.

Furthermore, O'Leary told his employers that he played college football for three years at the University of New Hampshire, but, in actuality, he never even played a game of football.

In a statement released to the Notre Dame, O'Leary said: "Due to a selfish and thoughtless act many years ago, I have personally embarrassed Notre Dame, its alumni and fans."

O'Leary is known for his coaching success with Georgia Tech Yellow Jackets from 1994 to 2001.

He is currently the head coach at University of Central Florida.

A top Norwegian bureaucrat lied about being a registered nurse and having two degrees. She was sentenced to 14 months in prison

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Before she became a convicted felon, Liv Løberg held top administrative jobs within health care and other public sectors, and was also a former politician for the Progress Party in Norway.

In 2010, a journalist revealed that Løberg did not have the degrees she claimed she did from the London School of Economics, Queen Mary College and Norges Handelshøyskole. She wasn't even a registered nurse. In actuality, Løberg dropped out of high school and only had one year of practical nurse education.

In 2012, she was sentenced to 14 months in prison and fined 1 million NOK.

Bausch & Lomb CEO lied about his MBA degree, but was able to keep his position because he was deemed 'too valuable'

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Ronald Zarrella had to give up his $1 million bonus when it was revealed that he never received his MBA from NYU like he claimed he did. He actually started the program, but never finished it.

However, Bausch & Lomb — a supplier of eye health products — decided that Zarrella was too valuable to the company and he was able to keep his job, but eventually left in 2008 when the company experienced "extensive product recall and hundreds of product liability lawsuits."

RadioShack's CEO lied about having a four-year degree when he only had a three-year degree

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David Edmondson joined Radio Shack in 1994 and quickly advanced in the company until he became CEO in 2005.

A year after attaining his new title, the Forth Worth Star-Telegram reported that Edmondson had not earned degrees in theology and psychology from Heartland Baptist Bible College as he had claimed. Radio Shack's board of directors stood up for their new CEO, but Edmondson decided to resign. In his statement, he said:

"I clearly misstated my academic record, and the responsibility for these misstatements is mine alone. I understand that I cannot now document the ThG diploma."

The CEO of a major software firm lied about getting an MBA from Stanford. The company's stock dove when the truth surfaced

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Kenneth Lonchar joined Veritas Software Corp. through a merger in 1997 — both companies were small at the time.

Four years later, Lonchar won CFO Magazine's Excellence Award for Managing External Stakeholders, but the next year, the glorified CFO fell from grace when it was revealed that he never received an MBA from Stanford as he claimed.

He never even earned the accounting degree he said he did from Arizona State University, but instead got his degree from Idaho State.

Shortly thereafter, a Merrill Lynch analyst downgraded the company's credit ratings and shares dropped by as much as 20 percent.

Lonchar was asked to resign, saying the following in a statement released by the firm:

"I regret this misstatement of my educational background. Under the circumstances, I believe my resignation is in the best interests of both the company and myself," Mr. Lonchar said in the written statement.

Yahoo's CEO never earned the computer science degree he claims he got

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On Scott Thompson's resume, he had degrees in accounting and computer science from Stonehill College.

When Thompson, the former president of PayPal, was named as Yahoo's CEO in January 2012, Daniel S. Loeb, the founder of hedge fund Third Point and a shareholder of Yahoo, investigated into Thompson's background and uncovered that the new chief executive only had a degree in accounting, not computer science.

Loeb wrote:

“If Mr. Thompson embellished his academic credentials we think that it 1) undermines his credibility as a technology expert and 2) reflects poorly on the character of the C.E.O. who has been tasked with leading Yahoo! at this critical juncture. Now more than ever Yahoo investors need a trustworthy C.E.O.”


BONUS: Former Harvard student fabricated SAT scores, letters of recommendations and transcripts to gain admissions and received $40,000 in grants

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Adam B. Wheeler lied about his entire academic background in order to get into Harvard University — even telling the school that he was transferring in from MIT with perfect grades. He was actually a former student at Bowdoin College, but was suspended for academic dishonesty.

Once admitted into Harvard, Wheeler plagiarized essays and research proposals that would eventually earn him more than $40,000 in grants and prizes.

His background was revealed when Wheeler attempted to apply for the Rhodes and Fulbright scholarships in his senior year.

Wheeler eventually pleaded guilty to 20 misdemeanor and felony counts of larceny, identity fraud, falsifying an endorsement or approval, and pretending to hold a degree. He was sentenced to 10 years of probation and ordered to pay a restitution of $45,806 to Harvard University.

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