Freda Bedi Cont'd (#2)

This is a broad, catch-all category of works that fit best here and not elsewhere. If you haven't found it someplace else, you might want to look here.

Re: Freda Bedi Cont'd (#2)

Postby admin » Sun Mar 15, 2020 3:01 am

Blavatsky Lodge
by Wikipedia
Accessed: 3/14/20



The Blavatsky Lodge was an English Theosophical Society. The complete name is The Blavatsky Lodge of the Theosophical Society.

History

The Blavatsky Lodge was founded in May (July?) 1887 in London by 14 members of the London Lodge. It was the second official theosophical lodge in England after the London Lodge, and the third in Europe (after the Loge Germania in Germany). Before its foundation, several members of the London Lodge invited Madame Blavatsky to London, where she arrived on 1 May 1887 from Oostende. She stayed in London until her death on 8 May 1891.

Archibald and Bertram Keightley were considering forming an independent theosophical lodge, which would be focussed on the works of Blavatsky. Other members of the London Lodge gave their approval, and the Blavatsky Lodge was founded. It is unclear if the deed of foundation was signed by Olcott, the president of the society, or by Blavatsky.

The distinguishing factor in the Blavatsky Lodge was that Madame Blavatsky herself was present at the Lodge every Thursday. After a few months, the Blavatsky Lodge had grown substantially. When Blavatsky died, no other theosophical lodge in Great Britain had more members than the Blavatsky Lodge. The discussions with Blavatsky at the Blavatsky Lodge were collected in the Transactions of the Blavatsky Lodge and contain many commentaries on the Secret Doctrine. The members of the Blavatsky Lodge were also involved in the publication of the Lucifer magazine.

After 1890, Annie Besant became president of the Blavatsky Lodge.

In November 1889 Mahatma Gandhi visited the Lodge and met with Blavatsky and Annie Besant. Two members of the society also recommended that Gandhi read the Bhagavad Gita.[1]


The Lodge is still in existence, and is part of the English section of the Theosophical Society Adyar.

Modern times

There are places around the world where there are Blavatsky Lodge of Theosophical Societies.[2]

References

1. Charles Freer Andrews (Hrsg.): Mahatma Gandhi, Mein Leben. Suhrkamp, Frankfurt a.M. 1983, ISBN 3-518-37453-2. Seite 48f.
2. "www.blavatsky.net". Archived from the original on 2011-06-10.

Literature

• Helena Petrovna Blavatsky: Secret Doctrine Commentary, Stanzas I-IV, Transactions of the Blavatsky Lodge. Theosophical University Press, Pasadena 1994, ISBN 978-1-55700-028-6

External links

• History by A.P. Sinnett
• 1875-1950 (pp. 127ff., 160f., 178f.)
• [1]
• Transactions of the Blavatsky Lodge online
• Adyar-TS
admin
Site Admin
 
Posts: 36172
Joined: Thu Aug 01, 2013 5:21 am

Re: Freda Bedi Cont'd (#2)

Postby admin » Sun Mar 15, 2020 3:07 am

London Lodge
by Wikipedia
Accessed: 3/14/20



The London Lodge (also London Lodge of the Theosophical Society) was an English lodge of the Theosophical Society. Until the 1910s, the lodge was an important part of the theosophical movement.

The London Lodge was founded on 27 June 1878 in London by Charles Carleton Massey (1838-1905) under the name British Theosophical Society of the Arya Samaj of Aryavart. Apart from unofficial lodges in places like Liverpool or Korfu, the London Lodge was the first official lodge of the Theosophical Society since the foundation of the society in 1875. The new society, which was often abbreviated as British Theosophical Society or British TS was also affiliated with the Hindu reform movement "Arya Samaj". In 1882, the Arya Samaj and the TS separated, and the name of the lodge was changed to British Theosophical Society.

On 3 June 1883 the name of the lodge was changed to London Lodge of the Theosophical Society, usually written as London Lodge TS or simply London Lodge. In February 1909, the lodge separated for a short time from the TS, and changed its name to The Eleusinian Society during this time. In spring 1911, the lodge became again part of the TS, and changed its name back to London Lodge.

The first president of the British TS was Charles Carleton Massey from 27 June 1878 to 6 January 1883. After 7 January 1883 Anna Kingsford was president, under her leadership the lodge changed its name to "London Lodge" on 3 June 1883.

In April/May 1883 Alfred Percy Sinnett became a member of the London Lodge. In autumn 1883, the London lodge separated into two parts, the followers of Sinnett, and the followers of Kingsford. On 6 (7?) April 1884 Gerard B. Finch was elected as president. But Sinnett remained the most important figure in the lodge, which was often known as "Sinnett's London Lodge". He became the President of the Lodge in January 1885.

14 members of the London Lodge founded in May 1887 the Blavatsky Lodge, the second official theosophical Society in England, and the third in Europe after the Loge Germania in Germany. In December 1888, the British Section of the Theosophical Society was founded. But the London Lodge remained autonomous. In 1890 Blavatsky founded the European Section of the Theosophical Society, of which the London Lodge was only nominally a member.

Charles Webster Leadbeater became, on 21 November 1883, a member of the London Lodge. Because of the Leadbeater scandal, the London Lodge separated itself from the TS in February 1909 for two years, and temporarily changed its name to The Eleusinian Society. In spring 1911, the lodge became again part of the TS under its earlier name London Lodge.


References

• Alfred Percy Sinnett: Early Days of Theosophy in Europe. Kessinger, Whitefish 2003,ISBN 0-7661-3953-0
• Alfred Percy Sinnett: Transactions of the London Lodge of the Theosophical Society 1895-1913. Kessinger, Whitefish 2003, ISBN 0-7661-3115-7

External links

• A.P. Sinnett
• TS 1875-1950 (pages 91, 127, 160f., 260f.)
• The Eleusinian Society
admin
Site Admin
 
Posts: 36172
Joined: Thu Aug 01, 2013 5:21 am

Re: Freda Bedi Cont'd (#2)

Postby admin » Sun Mar 15, 2020 3:18 am

Charles Carleton Massey
by Wikipedia
Accessed: 3/14/20

Charles Carleton Massey (1838-1905) most well known as C. C. Massey was a British barrister, Christian mystic and psychical researcher.[1]

Massey was born at Hackwood Park, Basingstoke. He was the first president of the British Theosophical Society and a founding member of the Society for Psychical Research in 1882.[2][3] His father was William Nathaniel Massey. His main interest was Christian Theosophy, he was influenced by the writings of Jakob Bohme.[4]

Massey a convinced spiritualist was associated with the medium Stainton Moses. He was also a member of the British National Association of Spiritualists and The Ghost Club.[5][6]

Massey had defended the medium Henry Slade against the accusations of fraud from Ray Lankester.[7] In 1880 he translated Johann Karl Friedrich Zöllner's Transcendental Physics into English.[8]

Publications

• C. C. Massey. (1909). Thoughts of a Modern Mystic. A Selection from the Writings of the Late C. C. Massey, ed. William F. Barrett (London: Regan Paul, Trench & Co).

References

1. Brock, William Hodson. (2008). William Crookes (1832-1919) and the Commercialization of Science. Ashgate Publishing. p. 208. ISBN 978-0754663225
2. Luckhurst, Roger. (2002). The Invention of Telepathy, 1870-1901. Oxford University Press. p. 51. ISBN 978-0199249626
3. Pert, Alan. (2007). Red Cactus: The Life of Anna Kingsford. Books & Writers. pp. 90-91. ISBN 978-1740184052
4. Versluis, Arthur. (2007). Magic and Mysticism: An Introduction to Western Esoteric Traditions. Rowman & Littlefield Publishers. p. 120. ISBN 978-0742558366
5. Lavoie, Jeffrey D. (2012). The Theosophical Society: The History of a Spiritualist Movement. Brown Walker Press. pp. 73-74. ISBN 978-1612335537
6. Lavoie, Jeffrey D. (2014). Search for Meaning in Victorian Religion: The Spiritual Journey and Esoteric Teachings of Charles Carleton Massey. Lehigh University Press. pp. 135-136. ISBN 978-1611461848
7. Slotten, Ross A. (2004). The Heretic in Darwin's Court: The Life of Alfred Russel Wallace. Columbia University Press. p. 342. ISBN 978-0231130110
8. Fichman, Martin. (2004). An Elusive Victorian: The Evolution of Alfred Russel Wallace. University of Chicago Press. p. 186. ISBN 978-0226246130

Further reading

• Jeffrey D. Lavoie. (2014). Search for Meaning in Victorian Religion: The Spiritual Journey and Esoteric Teachings of Charles Carleton Massey. Lehigh University Press. ISBN 978-1611461848

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

Charles Carleton Massey
by Theosophy Wiki
Accessed: 3/14/20

Image

Charles Carleton Massey (December 23, 1838 - March 29, 1905) was an English barrister, keenly interested in Spiritualism. He was one of the Founders of the Theosophical Society in 1875. In 1878 he became a founder and first president of the British Theosophical Society, the first Branch outside the USA. He was also one of the founders of the Society for Psychical Research in 1882. According to Josephine Ransom, "he was one of the ablest metaphysicians in Great Britain, and a lucid and scholarly writer on psychical subjects."[1]

Early years

Image
Hackwood Park, birthplace of C. C. Massey

Charles Carleton Massey was born December 23, 1838, at Hackwood Park, Basingstoke, in Hampshire, England, the residence of his grand-uncle, Lord Bolton.

His father, William N. Massey, was a well-known member of parliament, Under-Secretary for the Home Office and Chairman of Committees during Lord Palmerston's administration, and afterwards Minister of Finance for India[2] in the 1860s.

He was educated at Westminster School, studied law, and was called to the bar. However, he abandoned his practice to devote to the study of philosophy, psychology, and phenomena. He only returned to the bar on the occasion of the famous trial of Henry Slade in 1876. He never married.

Spiritualism

C. C. Massey was a member of Cox's Psychological Society, served on the first council of the Society for Psychical Research (SPR) when it was launched in 1882, and a few years earlier had been active in the affairs of the British National Association of Spiritualists (BNAS), holding office as one of its vice-presidents and serving on the Experimental Research and General Purposes Committees.[3]

Theosophical involvement

Founding of the Theosophical Society


President-Founder H. S. Olcott and Mr. Massey had a life-long friendship. They seem to have met in England in 1870, when Col. Olcott was there on a business trip, but their friendship really developed when Mr. Massey visited New York in 1875.The latter had traveled to the US to investigate Spiritualistic phenomena and during the time the two visited together several mediums.[4]

Mr. Massey was one of the original Founders of the Theosophical Society. He was present at the meeting held on September 8, 1875, where the founding of the Society was proposed, and at the first meeting held under the name of "Theosophical Society", on October 16.


Theosophical Society in England

In 1877, Mr. Massey helped to establish the Theosophical Society in England, which came to be known as the London Lodge. He became the first president of the London Lodge from June 27, 1878 to early 1880, and again from August 1882 until January 6, 1883.

Phenomena

In January 1879, during Mme. Blavatsky and Col. Olcott's stay in England en route to India, Mr. Massey was involved in two phenomena. The first one was described by historian Josephine Ransom as follows:

Before H.P.B. left London in 1879, Massey requested her to give relief to his father, whose eyesight was seriously impaired. To establish contact she took with her a pair of Mr. Massey's (senior) gloves. After arrival in Bombay H.P.B., by occult means, sent one glove to London, 17 February. Having been advised by a lady medium to be at home on the 17th, Massey waited in a darkened room, and presently a soft packet was flung in his face. The remaining glove was sent by post for comparison. This incident got into the papers and annoyed Massey, who complained that such publicity cost him his practice.[5]


The second incident involved the transmission of a letter to him by occult means. To produce these two phenomena the Masters used Mary Hollis Billing's spirit guide known as "Ski". Some time later, Master K.H. wrote to Mr. Sinnett in reference to this:

If Mr. Massey had “declared to the English spiritualists that he was in communication with the BROTHERS by Occult means” he would have spoken the simple truth. For not only once but twice had he such occult relationship — once with his Father’s glove, sent him by M. through “Ski,” and again with the note in question, for the delivery of which the same practical agency was employed.[6]


Eventually, Mr. Massey would come to suspect the nature of "Ski" and, therefore, of the phenomena.

Involvement with the Mahatmas

Mr. Massey figures prominently in the Mahatma Letters to A. P. Sinnett, being mentioned in more than 20 of them. H. P. Blavatsky tried hard to get the Masters of Wisdom to teach him.[7] He was eventually put on probation but, although of a very honest nature, was found not strong enough to become a chela. In one of his letters to A. P. Sinnett, Master K.H. wrote:

Doubtless a more sincere, truthful or a more noble minded man (S. Moses not excepted) could hardly be found among the British theosophists. His only and chief fault is — weakness. Were he to learn some day how deeply he has wronged H.P.B. in thought — no man would feel more miserable over it than himself.[8]


This probably referred to a situation that aroused at the end of 1882. Mr. Massey had become suspicious of Mme. Blavatsky due to the machinations of Dr. Billing and Hurrychund Chintamon. The latter, showed him some letters supposed to come from Mme. Blavatsky, incriminating her as the creator of a hoax in relation to the Mahatmas. In Mahatma Letter No. 92, Master K.H. describes to Mr. Sinnett the strategies these two people were using:

I am morally bound to set his mind [Mr. Massey's] at rest — through your kind agency — with regard to H.P.B. deceiving and imposing upon him. He seems to think he has obtained proofs of it absolutely unimpeachable. I say he has not. What he has obtained is simply proof of the villainy of some men, and ex-theosophists such as Hurrychund Chintamon . . . exposed and expelled from the Society ran away to England and is ever since seeking and thirsting for his revenge. And such other as Dr. Billing . . . [who] left his wife and Society and turned with bitter hatred against both women; and since then is ever seeking to secretly poison the minds of the British Theosophists and Spiritualists against his wife and H.P.B.[9]


Mr. Massey was obviously not satisfied with Sinnett's explanation and maintained his opinion. All this suspicion was probably part of his probation, because a few months later the Master wrote: "On this last day of your year 1882, his name comes third on the list of failures.[10] However, this did not imply that he had become immoral. The Master added in the letter: "With all he is the noblest, purest, in short, one of the best men I know, though occasionally too trusting in wrong directions. But he lacks entirely — correct intuition".[11]

Resignation

At the beginning of 1883, Mr. Massey resigned as president of the London Lodge, but remained as a member of it. In September of that year his suspicion about Mme. Blavatsky and the Mahatma Letters was fueled by the "Kiddle Incident".

In January 1884, Master K.H. wrote to A. P. Sinnett the following:

His mind is clouded with black doubt, and his psychological state is pitiable. All the brighter intentions are being stifled, his Buddhic (not Buddhistic) evolution checked. Take care for him, if he will not — of himself! The prey of illusions of his own creation, he is slipping down towards a deeper depth of spiritual misery, and it is possible that he may seek asylum from the world and himself within the pale of a theology which he would once have passionately scorned. Every lawful effort has been tried to save him, especially by Olcott, whose warm brotherly love has prompted him to make to his heart the warmest appeals — as you know. Poor, poor, deluded man! My letters are written by H.P.B., and he has no doubt I got “defrauded Mr. Kiddle’s” ideas out of her head! But let him rest as he is.[12]


On July 26, 1884, the Spiritualistic periodical Light published an article of his rejecting the explanations given by Mr. Sinnett about the "Kiddle Incident", and at the end of it he announced his official resignation from the Theosophical Society. He wrote:

I have only to add that while preserving all the interests, and much of the belief which attracted me to the Theosophical Society, and which have kept me in it up to now, notwithstanding many and growing embarrassments, I do not think that the publication of the conclusions above expressed is consistent with loyal Fellowship. The constitution, no doubt, of the Society is broad enough to include minds more sceptical than my own in regard to the alleged sources of its vitality and influence. But let any one try to realise this nominal freedom, and he will find himself, not only in an uncongenial element, but in an attitude of controversy with his ostensible leaders, with the motive forces of the Society. That is not consistent with the sympathetic subordination or co-operation which is essential to union. If anything could keep me in a position embarrassing or insincere, it would be the noble life and character of the president, my friend, Colonel Olcott. But personal considerations must give way at length; and accordingly, with unabated regard and respect for many from whom it is painful to separate, I am forwarding my resignation of Fellowship to the proper quarters.[13]


Society for Psychical Research

Mr. Massey was one of the founders of the Society for Psychical Research in 1882.

Later years

Image
Charles Carleton Massey

C. C. Massey passed away on March 29, 1905, due to heart-disease, from which he had been suffering the last few years. His physician, Dr. Simmons, wrote:

Mr. Massey was practically under sentence of death the last two. years, and his heart was only kept going by avoidance of all exertion. He was most wonderfully brave throughout, made no fuss, and always considered other people more than himself. I kept him alive for a month by hypodermics of strychnine twice daily. He had very little actual suffering and lived his own life to the end, got up and dressed almost every day, and retained all his faculties to the last. We had many long talks together, and my daily intercourse with him for weeks before his death has been one of the most valued experiences of my life.[14]


In an Obituary published in the Journal of the Society for Psychical Research W. F. Barrett wrote:

Beyond and above his intellectual gifts and his passionate love of truth were the sweetness and beauty of his character. One of the most unselfish and lovable of men, ever modest and retiring, yet with a rare and resolute moral courage, he was outspoken in espousing unpopular causes when his judgment convinced him they were right; he was indeed a "Just and faithful knight of God".[15]


Writings

Massey translated several works from the German:

• Zöllner's Transcendental Physics
• Carl du Prel's Philosophy of Mysticism
• von Hartmann's Spiritism

Articles by C. C. Massey have appeared in several Theosophical periodicals:

• "The Supernatural," The Theosophist vol. 1 (March 1880), 137.
• "True and False Personality," The Theosophist vol. 2 (December 1880), 57.
• "Theosophy and Spiritualism," The Theosophist vol. 2 (September 1881), 260. Reprinted from The Spiritualist.
• "Esoteric Buddhism by AP Sinnett," The Theosophist vol. 3 (October, 1881), 2.
• "Astrology," The Theosophist vol. 4 (August, 1883), 288. Review reprinted from Light.
• "Scientific Verification of "Spiritual" Phenomena," The Theosophist vol. 5 (August, 1884), 267. Review reprinted from Light.
• "The Idea of Re-birth' by Francesca Arundale, " Lucifer vol. 7 (February, 1891), 490. Book review.
• "Opinions des anciens sur les corps physiques," Le Lotus vol. 3 (August 1888), 257. Reprint with notes by HPB.
• "A Lost Account of Theosophical Origins," Theosophical History no. 1 (October, 1985), 83. Account of the Butterfly incident, reprinted from Light July 16 1892.
• "Ancient Opinions Upon Psychic Bodies," Theosophical Siftings 1:2 (1888), 15. Reprint from The Theosophist December 1879.

Additional resources

• Lavoie, Jeffrey D. A Search for Meaning in Victorian Religion: the Spiritual Journey and Esoteric Teachings of Charles Carleton Massey. Lanham: Lehigh University Press, 2014. This biography provides a wealth of information.
• "Blavatsky Letters: to CC Massey," The Eclectic Theosophist no. 78 (November-December, 1983), 9.
• "Death of CC Massey," The Theosophist vol. 26 (1905), 34. Obituary.
• W. F. Barrett and Emily Kislingbury on Charles Carleton Massey at Chasing Down Emma blog
• Explanation of the "Kiddle Incident" in the Fourth Edition of The "Occult World" by C.C. Massey
• The Theosophical Society and its Critics. by C.C. Massey
• Madame Blavatsky and Col. Olcott in England. by C.C. Massey

Notes

1. Josephine Ransom, A Short History of The Theosophical Society (Adyar, Madras, India: The Theosophical Publishing House, 1938), 112.
2. W. F. Barrett, "Thoughts of a Modern Mystic, A Selection from the Writings of the late C. C. Massey" (London England: Kegan Paul, Trench, Trubner & Co.), 1-2.
3. Janet Oppenheim, "The Other World, Spiritualism and Psychological Research in England, 1850-1914" (Cambridge: Cambridge University Press, 2002), 31.
4. Jeffrey D. Lavoie, The Theosophical Society: The History of a Spiritualist Movement (Boca Raton, FL: Brown Walker Press, 2012), 72-73.
5. Josephine Ransom, A Short History of The Theosophical Society (Adyar, Madras, India: The Theosophical Publishing House, 1938), 112.
6. Vicente Hao Chin, Jr., The Mahatma Letters to A.P. Sinnett in chronological sequence No. 112 (Quezon City: Theosophical Publishing House, 1993), ???.
7. George E. Linton and Virginia Hanson, eds., Readers Guide to The Mahatma Letters to A. P. Sinnett (Adyar, Chennai, India: Theosophical Publishing House, 1972), 238-239.
8. Vicente Hao Chin, Jr., The Mahatma Letters to A.P. Sinnett in chronological sequence No. 92 (Quezon City: Theosophical Publishing House, 1993), 289.
9. Vicente Hao Chin, Jr., The Mahatma Letters to A.P. Sinnett in chronological sequence No. 92 (Quezon City: Theosophical Publishing House, 1993), 290-291.
10. Vicente Hao Chin, Jr., The Mahatma Letters to A.P. Sinnett in chronological sequence No. 101 (Quezon City: Theosophical Publishing House, 1993), 342.
11. Vicente Hao Chin, Jr., The Mahatma Letters to A.P. Sinnett in chronological sequence No. 101 (Quezon City: Theosophical Publishing House, 1993), 342.
12. Vicente Hao Chin, Jr., The Mahatma Letters to A.P. Sinnett in chronological sequence No. 119 (Quezon City: Theosophical Publishing House, 1993), 408.
13. See Explanation of the "Kiddle Incident" in the Fourth Edition of The "Occult World" by C.C. Massey.
14. See W. F. Barrett and Emily Kislingbury on Charles Carleton Massey
15. See W. F. Barrett and Emily Kislingbury on Charles Carleton Massey
admin
Site Admin
 
Posts: 36172
Joined: Thu Aug 01, 2013 5:21 am

Re: Freda Bedi Cont'd (#2)

Postby admin » Sun Mar 15, 2020 4:07 am

The Ghost Club
by Wikipedia
Accessed: 3/14/20

Image
Industry: Paranormal investigation and research
Founded: 1862, London
Headquarters: London, SW19
Key people:
Alan Murdie, Chair
Sarah Darnell, General Secretary
Derek Green, Investigations Officer
Kevin Sebastianpillai, Events Officer
Andreas Charalambous, Media Officer
Mark Ottowell, Journal Editor
James Tacchi, Science & Technical Officer
Paul Foulsham, Ghost Club Webmaster
Gianna De Salvo, Membership Secretary
Revenue: Non-profit
Website GhostClub.org.uk

The Ghost Club is a paranormal investigation and research organization, founded in London in 1862.[1] It is widely believed to be the oldest such organization in the world.[1] Since 1862 it has primarily investigated ghosts and hauntings.

History

The club has its roots in Cambridge in 1855, where fellows at Trinity College began to discuss ghosts and psychic phenomena. Launched officially in London in 1862, it counted Charles Dickens and Sir Arthur Conan Doyle among its members.[2] One of the club's earliest investigations was of the Davenport brothers and their "spirit cabinet" hoax, the club challenging the Davenports' claim of contacting the dead.

The group continued to undertake practical investigations of spiritualist phenomena, a topic then in vogue, meeting to discuss ghostly subjects.
The Ghost Club dissolved in the 1870s following the death of Dickens.

1882 revitalisation

The club was revived on All Saints Day 1882 by the medium Stainton Moses and Alaric Alfred Watts.[2] initially claiming to be the original founders, without acknowledging its origins.[3] In 1882, the Society for Psychical Research (SPR), with whom there was an initial overlap, was founded at a similar time.[2][4]

While the SPR was a body devoted to scientific study, the Ghost Club remained a selective and secretive organization of convinced believers for whom psychic phenomena were an established fact.[2] Stainton Moses resigned from the vice presidency of the SPR in 1886 and thereafter devoted himself to the Ghost Club. Membership was small (82 members over 54 years) and women were not allowed but during this period it attracted some of the most original and controversial minds in psychical research. These included Sir William Crookes[5] Sir Oliver Lodge, Nandor Fodor and Sir Arthur Conan Doyle.

The archives of the Club reveal that the names of members, both living and dead, were solemnly recited each November 2. Each individual, living or dead, was recognized a member of the Club. On more than one occasion deceased members were believed to have made their presence felt.

Also involved were the poet W. B. Yeats (joined 1911) and Frederick Bligh Bond (joined 1925), who became infamous with his investigations into spiritualism at Glastonbury. Bligh Bond later left the country and became active in the American Society for Psychical Research. He was ordained into the Old Catholic Church and rejoined the Ghost Club on his return to Britain in 1935.

The Principal of Jesus College, Cambridge, Arthur Grey fictionalized the Ghost Club in 1919 as "The Everlasting Club"[6] in a ghost story that many still believe to be true.[7][8]

Early 20th century

The 20th century's move from séance room investigation to laboratory-based research meant the Ghost Club fell out of touch with contemporary psychic research. Harry Price, famous for his investigation into Borley Rectory, joined as a member in 1927 as did psychologist Nandor Fodor who represented the changing approach to psychical research taking place.[9] With attendance falling, the club closed in 1936 after 485 meetings. The Ghost Club records were deposited in the British Museum under the proviso that they would remain closed until 1962 out of respect for confidentiality.[2]

Within 18 months, Price relaunched the Ghost Club as a society dining event where psychic researchers and mediums delivered after-dinner talks. Price decided to admit women to the club, also specifying that it was not a spiritualist church or association but a group of skeptics that gathered to discuss paranormal topics. Members in this period included C. E. M. Joad, Sir Julian Huxley, Algernon Blackwood, Sir Osbert Sitwell and Lord Amwell.

Following Price's death in 1948, the club was again relaunched by members of the committee, Philip Paul and Peter Underwood. From 1962 Underwood served as President; many accounts of club activities are found in his books.

In the early 1960s two young men, Theodore Cary and Patrick Hewitt, brought the club back to national prominence, when they established a chapter in Harrison Township, Michigan.

Tom Perrott joined the club in 1967 and served as Chairman from 1971 to 1993.

In 1993, the club underwent a period of internal disruption, during which Underwood left to become Life President of another society he had revived called "The Ghost Club Society".[10]

The Ghost Club later expanded its remit to include the study of UFOs, dowsing, cryptozoology and similar topics.

Recent history

In 1998, Perrott resigned as chairman (although he remained active in club affairs), and barrister Alan Murdie was elected as his successor. Murdie has written a number of ghost books including Haunted Brighton[11] and regularly writes for Fortean Times.[12] In 2005 he was succeeded by Kathy Gearing, the club's first female chairperson. Gearing announced her resignation in the club's Summer 2009 newsletter.[13]

The club continues to meet monthly at the Victory Services Club near Marble Arch, in London. Several investigations are performed in England every year. In recent times, investigations have been organised in Scotland by the club's Scottish Area Investigation Coordinator.

Notable members

• Charles Dickens
• Charles Babbage
• Sir Arthur Conan Doyle
• Algernon Blackwood, CBE
• Arthur Machen
• Sir William Crookes
• Air Chief Marshal Lord Dowding
• Arthur Koestler
• C. E. M. Joad
• Donald Campbell
• Sir Julian Huxley
• Sir Osbert Sitwell
• W. B. Yeats
• Siegfried Sassoon
• Dennis Wheatley
• Peter Cushing
• Peter Underwood
• Maurice Grosse, investigator of the Enfield Poltergeist
• Colonel John Blashford-Snell, OBE
• Reverend Lionel Fanthorpe
• Lynn Picknett
• Colin Wilson
• Geoff Holder
• Ciarán O'Keeffe

Notable investigations

• Borley Church
• Chingle Hall
• The Queen's House
• RAF Cosford Aerospace Museum
• Glamis Castle
• Winchester Theatre
• The Ancient Ram Inn in Wotton-under-Edge[14]
• Woodchester Mansion
• Balgonie Castle,[15]
• Ham House[16]
• New Lanark[17][18]
• Coalhouse Fort[19][20]
• Glasgow Royal Concert Hall[21]
• Alloa Tower[22][23]
• Scotland Street School Museum[24][25]
• Michelham Priory[26]
• Culross Palace[27]
• Clerkenwell House of Detention[28]

Bibliography

The club has been mentioned in numerous books, the most notable being No Common Task (1983),[29] This Haunted Isle (1984),[30] The Ghosthunters Almanac (1993)[31] and Nights in Haunted Houses (1994),[32] all by Peter Underwood, Some Unseen Power (1985) by Philip Paul,[33] The Encyclopedia of Ghosts and Spirits (1992) by Rosemary Ellen Guiley,[34] Will Storr Versus the Supernatural (2006) by Will Storr,[35] The Guide to Mysterious Glasgow (2009) by Geoff Holder,[36] Ghost Hunting: a Survivor's Guide (2010) by John Fraser[37] and A Brief Guide to Ghost Hunting (2013) by Dr Leo Ruickbie.[38]

References

1. Peter Underwood (1978) "Dictionary of the Supernatural", Harrap Ltd., London, ISBN 0-245-52784-2, Page 144
2. William Hodson Brock (2008). William Crookes (1832-1919) and the commercialization of science. Science, technology, and culture, 1700-1945. Ashgate Publishing. p. 440. ISBN 0-7546-6322-1.
3. "The Ghost Club History". "Ghost Club".
4. Oppenheim, Janet. (1988). The Other World: Spiritualism and Psychical Research in England, 1850-1914. Cambridge University Press. p. 138. ISBN 978-0521347679 "Moses became one of the first vice-presidents and council members of the SPR"
5. Hall, Trevor H. (1963). The spiritualists: the story of Florence Cook and William Crookes. Helix Press. p. 97n.
6. "Read "The Everlasting Club"". Project Gutenberg Australia.
7. ""Tedious Brief Tales of Granta and Gramarye" by Arthur Grey". Ash-Tree Press.
8. ""Tedious Brief Tales of Granta and Gramarye" by Arthur Grey". Mythos Books. Archived from the original on 2011-07-14.
9. "Archived copy". Archived from the original on 2013-07-03. Retrieved 2013-05-28.
10. The Ghost Club Society Archived 2014-12-16 at the Wayback Machine
11. Haunted Brighton. British Local History. ISBN 978-0-7524-3829-0.[permanent dead link]
12. ""Fortean Times" article by Alan Murdie". Fortean Times. March 2008. Archived from the original on 2008-03-14.
13. The Ghost Club newsletter, Summer 2009, page 2
14. "Ancient Ram Inn investigation". The Ghost Club. 2003-07-12.
15. "Balgonie Castle investigation". The Ghost Club. 2005-02-26.
16. "Ham House investigation". The Ghost Club. 2004-03-27.
17. "First New Lanark investigation". The Ghost Club. 2004-05-15.
18. "Second New Lanark investigation". The Ghost Club. 2005-04-23.
19. "First Coalhouse Fort investigation". The Ghost Club. 2003-10-04.
20. "Second Coalhouse Fort investigation". The Ghost Club. 2007-10-20.
21. "GRCH investigation". The Ghost Club. 2009-03-07.
22. "First Alloa Tower investigation". The Ghost Club. 2007-11-24.
23. "Second Alloa Tower investigation". The Ghost Club. 2007-11-08.
24. "First Scotland Street investigation". The Ghost Club. 2007-10-27.
25. "Second Scotland Street investigation". The Ghost Club. 2008-10-25.
26. "Michelham Priory investigation". The Ghost Club.
27. "Culross Palace investigation". The Ghost Club. 2003-07-19.
28. "Clerkenwell investigation". The Ghost Club.
29. Peter Underwood (1983) No Common Task: Autobiography of a Ghost Hunter, Harrap Ltd., London, ISBN 978-0-245-53959-6
30. Peter Underwood (1984) This Haunted Isle, Javelin Books, Poole, ISBN 978-0-7137-1699-3
31. Peter Underwood (1993) The Ghosthunters Almanac, A Guide to Over 120 Hauntings, Eric Dobby Publishing Ltd., Orpington, ISBN 978-1-85882-010-1
32. Peter Underwood (1994) Nights in Haunted Houses, Headline Book Publishing, London, ISBN 978-0-7472-4258-1
33. Philip Paul (1985) Some Unseen Power - Diary of a Ghost-Hunter, R. Hale, London, ISBN 0-7090-2384-7
34. Rosemary Ellen Guiley (1992) The Encyclopaedia of Ghosts and Spirits, Checkmark Books, New York, ISBN 978-0-8160-4086-5
35. Will Storr (2006) Will Storr Versus the Supernatural: One Man's Search for the Truth about Ghosts, Ebury Press, London, ISBN 978-0-09-190173-8
36. Geoff Holder (2009) The Guide to Mysterious Glasgow, The History Press, London, ISBN 978-0-7524-4826-8
37. John Fraser (2010) Ghost Hunting: a Survivor's Guide, The History Press, London, ISBN 978-0-7524-5414-6
38. Leo Ruickbie (2013) A Brief Guide to Ghost Hunting, Constable & Robinson, London, ISBN 978-1-78033-826-2
admin
Site Admin
 
Posts: 36172
Joined: Thu Aug 01, 2013 5:21 am

Re: Freda Bedi Cont'd (#2)

Postby admin » Sun Mar 15, 2020 4:15 am

William Nathaniel Massey
by Wikipedia
Accessed: 3/14/20

Image
The Right Honourable William Nathaniel Massey
Under-Secretary of State for the Home Department
In office: 1855–1858
Preceded by: William Cowper
Succeeded by: Gathorne Hardy
Personal details
Born: 3 June 1809
Died: 25 October 1881 (aged 72)

William Nathaniel Massey (3 June 1809 – 25 October 1881) was a British barrister, author and Liberal Member of Parliament.

Early life

Massey studied law, being admitted as a student at the Inner Temple in November 1826, and was called to the bar in January 1844.[1] He married firstly in 1833, Frances Carleton, daughter of Rev John Orde. Massey practised on the Western Circuit and in 1852 was appointed recorder of Portsmouth and in 1855 of Plymouth.[1]

In politics

He first entered the House of Commons in July 1852 as a Liberal member for Newport, Isle of Wight. In April 1857 he became MP for Salford. In August 1855 he was appointed Under-Secretary of State for the Home Department during the first ministry of Lord Palmerston, and became a member of Brooks's.[1] He held the office until March 1858 when the Conservatives came to power, and Lord Derby formed his second government. He continued to represent Salford in the Commons until 1865, and was appointed Chairman of Committees of the Whole House.[1] He purchased the old ruined estate at Old Basing House, Hampshire.

In January 1865 Massey left parliament to become a member of the Council of the Governor-General of India. He was nominated to the position of Minister for Finance in the British Raj, and was sworn onto the Privy Council. He retired from the council in 1868.[1][/b] As a "City Liberal" club member, Massey contested the constituency of Liverpool on 17 November 1868. He was finally returned to parliament in November 1872 as MP for Tiverton, a seat he held until his death.[1]

Later life

In 1869 Massey became chairman of the National Bank (later part of the Royal Bank of Scotland), a post he held for the rest of his life.[2] He was a member of the Athenaeum Club;[3] and was chairman of St John's Hospital for Diseases of the Skin. He died at his London home, 96 Portland Place, in October 1881.[1]

Works

Massey's major work was A History of England under George III, which was published in four volumes between 1855 and 1863, by J. W. Parker & Son. It was unfinished, and drew on research of Edward Hawke Locker on George II.[4] He also wrote:[1]

• Common Sense versus Common Law. London, Longman, Brown, Green, and Longmans, 1850.

Family

His first wife was Frances Carleton Orde (3 November 1806 – 11 July 1872) daughter of John Orde and Frances Carleton, and their son was Charles Carleton Massey (23 December 1838 –29 March 1905), the famous writer on spiritualism, psychic phenomena, mysticism and theosophy.

In 1880, shortly before his last illness, Massey married Helen Henrietta, youngest daughter of the late Patrick Grant, Esq., Sheriff-Clerk of Inverness.[1]

References

1. "Obituary". The Times. London. 27 October 1881. p. 9.
2. "William Massey, RBS Heritage Hub". Retrieved 15 October 2017.
3. Walford, E. (1882). The county families of the United Kingdom. Рипол Классик. p. 430. ISBN 9785871943618. Retrieved 15 October 2017.
4. Matthew, H. C. G. "Massey, William Nathaniel". Oxford Dictionary of National Biography (online ed.). Oxford University Press. doi:10.1093/ref:odnb/18301. (Subscription or UK public library membership required.)
• Craig, F. W. S. (1989) [1974]. British parliamentary election results 1885–1918. 2 of 4 vols (2nd ed.). Chichester: Parliamentary Research Services. p. 263. ISBN 0-900178-27-2.

External links

• Hansard 1803–2005: contributions in Parliament by William Nathaniel Massey
admin
Site Admin
 
Posts: 36172
Joined: Thu Aug 01, 2013 5:21 am

Re: Freda Bedi Cont'd (#2)

Postby admin » Sun Mar 15, 2020 4:53 am

Governor-General of India [Viceroy]
by Wikipedia
Accessed: 3/14/20

Image
Viceroy and Governor-General of India
Standard of the Viceroy and Governor-general of India (1885-1947)
Image
Flag of the Governor-general of the Dominion of India (1947-1950)
Image
Lord Mountbatten, the
last viceroy of British India & the first governor-general of the Dominion of India
Image
Chakravarti Rajagopalachari, the last governor-General of the Dominion of India
Style: His Excellency
Residence: Government House (1858-1931); Viceroy's House (1931-1950)
Appointer: East India Company (until 1858); Monarch of the United Kingdom (from 1858)
Formation: 20 October 1774
First holder: Warren Hastings
Final holder: Chakravarthi Rajagopalachari
Abolished: 26 January 1950

The Governor-general of India (from 1858 to 1947 the Viceroy and Governor-general of India, commonly shortened to Viceroy of India) was the representative of the monarch of the United Kingdom and after Indian independence in 1947, the representative of the Indian head of state. The office was created in 1773, with the title of Governor-general of the Presidency of Fort William. The officer had direct control only over Fort William, but supervised other East India Company officials in India. Complete authority over all of British India was granted in 1833, and the official came to be known as the "governor-general of India".

In 1858, as a consequence of the Indian Rebellion the previous year, the territories and assets of the East India Company came under the direct control of the British Crown; as a consequence the Company Raj was succeeded by the British Raj. The Governor-General (now also the Viceroy) headed the central government of India, which administered the provinces of British India, including the Punjab, Bengal, Bombay, Madras, the United Provinces, and others.[1] However, much of India was not ruled directly by the British Government; outside the provinces of British India, there were hundreds of nominally independent princely states or "native states", whose relationship was not with the British Government or the United Kingdom, but rather one of homage directly with the British Monarch as sovereign successor to the Mughal Emperors. From 1858, to reflect the Governor-General's new additional role as the Monarch's representative in re the fealty relationships vis the princely states, the additional title of Viceroy was granted, such that the new office was entitled "viceroy and governor-general of India". This was usually shortened to "viceroy of India".

The title of viceroy was abandoned when British India split into the two independent dominions of India and Pakistan, but the office of governor-general continued to exist in each country separately—until they adopted republican constitutions in 1950 and 1956, respectively.

Until 1858, the governor-general was selected by the Court of Directors of the East India Company, to whom he was responsible. Thereafter, he was appointed by the sovereign on the advice of the British Government; the secretary of state for India, a member of the UK Cabinet, was responsible for instructing him or her on the exercise of their powers. After 1947, the sovereign continued to appoint the governor-general, but thereafter did so on the advice of the newly-sovereign Indian Government.

Governors-general served at the pleasure of the sovereign, though the practice was to have them serve five-year terms. Governors-general could have their commission rescinded; and if one was removed, or left, a provisional governor-general was sometimes appointed until a new holder of the office could be chosen. The first governor-general of British India was Lord William Bentinck, and the first governor-general of the Dominion of India was Lord Mountbatten.

History

Image
Warren Hastings, the first governor-general of Fort William from 1773 to 1785.

Many parts of the Indian subcontinent were governed by the East India Company, which nominally acted as the agent of the Mughal emperor. In 1773, motivated by corruption in the Company, the British government assumed partial control over the governance of India with the passage of the Regulating Act of 1773. A governor-general and Supreme Council of Bengal were appointed to rule over the Presidency of Fort William in Bengal. The first governor-general and Council were named in the Act.

The Charter Act 1833 replaced the governor-general and Council of Fort William with the governor-general and Council of India. The power to elect the governor-general was retained by the Court of Directors, but the choice became subject to the sovereign's approval.

After the Indian Rebellion of 1857, the East India Company's territories in India were put under the direct control of the sovereign. The Government of India Act 1858 vested the power to appoint the governor-general in the sovereign. The governor-general, in turn, had the power to appoint all lieutenant governors in India, subject to the sovereign's approval.

India and Pakistan acquired independence in 1947, but governors-general continued to be appointed over each nation until republican constitutions were written. Louis Mountbatten, 1st Earl Mountbatten of Burma, remained governor-general of India for some time after independence, but the two nations were otherwise headed by native governors-general. India became a secular republic in 1950; Pakistan became an Islamic one in 1956.

Functions

Image
Lord Curzon in his robes as viceroy of India, a post he held from 1899 to 1905.

Image
Lord Mountbatten addressing the Chamber of Princes as Crown Representative in the 1940s

The governor-general originally had power only over the Presidency of Fort William in Bengal. The Regulating Act, however, granted them additional powers relating to foreign affairs and defence. The other presidencies of the East India Company (Madras, Bombay and Bencoolen) were not allowed to declare war on or make peace with an Indian prince without receiving the prior approval of the governor-general and Council of Fort William.[citation needed]

The powers of the governor-general, in respect of foreign affairs, were increased by the India Act 1784. The Act provided that the other governors under the East India Company could not declare war, make peace or conclude a treaty with an Indian prince unless expressly directed to do so by the governor-general or by the Company's Court of Directors.

While the governor-general thus became the controller of foreign policy in India, he was not the explicit head of British India. That status came only with the Charter Act 1833, which granted him "superintendence, direction and control of the whole civil and military Government" of all of British India. The Act also granted legislative powers to the governor-general and Council.

After 1858, the governor-general (now usually known as the viceroy) functioned as the chief administrator of India and as the Sovereign's representative. India was divided into numerous provinces, each under the head of a governor, lieutenant governor or chief commissioner or administrator. Governors were appointed by the British Government, to whom they were directly responsible; lieutenant governors, chief commissioners, and administrators, however, were appointed by and were subordinate to the viceroy. The viceroy also oversaw the most powerful princely rulers: the Nizam of Hyderabad, the Maharaja of Mysore, the Maharaja (Scindia) of Gwalior, the Maharaja of Jammu and Kashmir and the Gaekwad (Gaekwar) Maharaja of Baroda. The remaining princely rulers were overseen either by the Rajputana Agency and Central India Agency, which were headed by representatives of the viceroy, or by provincial authorities.

The Chamber of Princes was an institution established in 1920 by a Royal Proclamation of King-Emperor George V to provide a forum in which the princely rulers could voice their needs and aspirations to the government. The chamber usually met only once a year, with the viceroy presiding, but it appointed a Standing Committee, which met more often.

Upon independence in August 1947, the title of viceroy was abolished. The representative of the British Sovereign became known once again as the governor-general. C. Rajagopalachari became the only Indian governor-general. However, once India acquired independence, the governor-general's role became almost entirely ceremonial, with power being exercised on a day-to-day basis by the Indian cabinet. After the nation became a republic in 1950, the president of India continued to perform the same functions.

Council

Main articles: Council of India and Viceroy's Executive Council

Image
The Viceregal Lodge in Simla, built in 1888, was the summer residence of the Viceroy of India

Image
Viceregal Lodge, Delhi, where Viceroy Lord Hardinge stayed (1912–31), now the main building of the University of Delhi[2]

The governor-general was always advised by a Council on the exercise of his legislative and executive powers. The governor-general, while exercising many functions, was referred to as the "Governor-General in Council."

The Regulating Act 1773 provided for the election of four counsellors by the East India Company's Court of Directors. The governor-general had a vote along with the counsellors, but he also had an additional vote to break ties. The decision of the Council was binding on the governor-general.

In 1784, the Council was reduced to three members; the governor-general continued to have both an ordinary vote and a casting vote. In 1786, the power of the governor-general was increased even further, as Council decisions ceased to be binding.

The Charter Act 1833 made further changes to the structure of the Council. The Act was the first law to distinguish between the executive and legislative responsibilities of the governor-general. As provided under the Act, there were to be four members of the Council elected by the Court of Directors. The first three members were permitted to participate on all occasions, but the fourth member was only allowed to sit and vote when legislation was being debated.

In 1858, the Court of Directors ceased to have the power to elect members of the Council. Instead, the one member who had a vote only on legislative questions came to be appointed by the sovereign, and the other three members by the secretary of state for India.

The Indian Councils Act 1861 made several changes to the Council's composition. Three members were to be appointed by the secretary of state for India, and two by the Sovereign. The power to appoint all five members passed to the Crown in 1869. The viceroy was empowered to appoint an additional six to twelve members (changed to ten to sixteen in 1892, and to sixty in 1909). The five individuals appointed by the sovereign or the Indian secretary headed the executive departments, while those appointed by the viceroy debated and voted on legislation.

In 1919, an Indian legislature, consisting of a Council of State and a Legislative Assembly, took over the legislative functions of the Viceroy's Council. The viceroy nonetheless retained significant power over legislation. He could authorise the expenditure of money without the Legislature's consent for "ecclesiastical, political [and] defense" purposes, and for any purpose during "emergencies." He was permitted to veto, or even stop debate on, any bill. If he recommended the passage of a bill, but only one chamber cooperated, he could declare the bill passed over the objections of the other chamber. The Legislature had no authority over foreign affairs and defence. The president of the Council of State was appointed by the viceroy; the Legislative Assembly elected its president, but the election required the viceroy's approval.

Style and title

Until 1833, the title of the position was "governor-general of Bengal". The Government of India Act 1833 converted the title into "governor-general of India". The title "viceroy and governor-general" was first used in the queen's proclamation appointing Viscount Canning in 1858.[3] It was never conferred by an act of parliament, but was used in warrants of precedence and in the statutes of knightly orders. In usage, "viceroy" is employed where the governor-general's position as the monarch's representative is in view.[4] The viceregal title was not used when the sovereign was present in India. It was meant to indicate new responsibilities, especially ritualistic ones, but it conferred no new statutory authority. The governor-general regularly used the title in communications with the Imperial Legislative Council, but all legislation was made only in the name of the Governor-General-in-Council (or the Government of India).[5]

The governor-general was styled Excellency and enjoyed precedence over all other government officials in India. He was referred to as 'His Excellency' and addressed as 'Your Excellency'. From 1858 to 1947, the Governor-General was known as the Viceroy of India (from the French roi, meaning 'king'), and wives of Viceroys were known as Vicereines (from the French reine, meaning 'queen'). The Vicereine was referred to as 'Her Excellency' and was also addressed as 'Your Excellency'. Neither title was employed while the Sovereign was in India. However, the only British sovereign to visit India during the period of British rule was George V, who attended the Delhi Durbar in 1911 with his wife, Mary.[citation needed]

When the Order of the Star of India was founded in 1861, the viceroy was made its grand master ex officio. The viceroy was also made the ex officio grand master of the Order of the Indian Empire upon its foundation in 1877.

Most governors-general and viceroys were peers. Frequently, a viceroy who was already a peer would be granted a peerage of higher rank, as with the granting of a marquessate to Lord Reading and an earldom and later a marquessate to Freeman Freeman-Thomas. Of those viceroys who were not peers, Sir John Shore was a baronet, and Lord William Bentinck was entitled to the courtesy title 'lord' because he was the son of a duke. Only the first and last governors-general – Warren Hastings and Chakravarti Rajagopalachari – as well as some provisional governors-general, had no honorific titles at all.

Flag

Main article: Star of India (flag)

Image
Flag of the Viceroy and Governor General of India (1885-1947)

Image
Flag of the Governor General of India (1947–50)

From around 1885, the Viceroy of India was allowed to fly a Union Flag augmented in the centre with the 'Star of India' surmounted by a Crown. This flag was not the Viceroy's personal flag; it was also used by Governors, Lieutenant Governors, Chief Commissioners and other British officers in India. When at sea, only the Viceroy flew the flag from the mainmast, while other officials flew it from the foremast.

From 1947 to 1950, the Governor-General of India used a dark blue flag bearing the royal crest (a lion standing on the Crown), beneath which was the word 'India' in gold majuscules. The same design is still used by many other Commonwealth Realm Governors-General. This last flag was the personal flag of the Governor-General only.

Residence

Image
Government House served as the Governor-General's residence during most of the nineteenth century.

The governor-general of Fort William resided in Belvedere House, Calcutta, until the early nineteenth century, when Government House was constructed. In 1854, the lieutenant governor of Bengal took up residence there. Now, the Belvedere Estate houses the National Library of India.

Lord Wellesley, who is reputed to have said that ‘India should be governed from a palace, not from a country house’, constructed a grand mansion, known as Government House, between 1799 and 1803. The mansion remained in use until the capital moved from Calcutta to Delhi in 1912. Thereafter, the lieutenant governor of Bengal, who had hitherto resided in Belvedere House, was upgraded to a full governor and transferred to Government House. Now, it serves as the residence of the governor of the Indian state of West Bengal, and is referred to by its Bengali name Raj Bhavan.

After the capital moved from Calcutta to Delhi, the viceroy occupied the newly built Viceroy's House, designed by Sir Edwin Lutyens. Though construction began in 1912, it did not conclude until 1929; the palace was not formally inaugurated until 1931. The final cost exceeded £877,000 (over £35,000,000 in modern terms) – more than twice the figure originally allocated. Today the residence, now known by the Hindi name of 'Rashtrapati Bhavan', is used by the president of India.

Throughout the British administration, governors-general retreated to the Viceregal Lodge (Rashtrapati Niwas) at Shimla each summer to escape the heat, and the government of India moved with them. The Viceregal Lodge now houses the Indian Institute of Advanced Study.

See also

• India portal
• Pakistan portal
• United Kingdom portal
• Politics portal
• List of governors-general of India
• Commander-in-Chief, India
• British Empire
• Emperor of India
• Indian independence movement
• Council of India
• Secretary of State for India
• India Office
• Indian Civil Service
• Partition of India
• History of Bangladesh
• History of India
• History of Pakistan

References

1. The term British India is mistakenly used to mean the same as the British Indian Empire, which included both the provinces and the Native States.
2. "Imperial Impressions". Hindustan Times. 20 July 2011. Archived from the original on 17 July 2012.
3. Queen Victoria's Proclamation
4. H. Verney Lovett, "The Indian Governments, 1858–1918", The Cambridge History of the British Empire, Volume V: The Indian Empire, 1858–1918 (Cambridge University Press, 1932), p. 226.
5. Arnold P. Kaminsky, The India Office, 1880–1910 (Greenwood Press, 1986), p. 126.
• Association of Commonwealth Archivists and Record Managers (1999) "Government Buildings – India"
• Forrest, G. W., CIE, (editor) (1910) Selections from the State Papers of the Governors-General of India; Warren Hastings (2 vols), Oxford: Blackwell's
• Encyclopædia Britannica ("British Empire" and "Viceroy"), London: Cambridge University Press, 1911, 11th edition,
• James, Lawrence (1997) Raj: the Making and Unmaking of British India London: Little, Brown & Company ISBN 0-316-64072-7
• Keith, A. B. (editor) (1922) Speeches and Documents on Indian Policy, 1750–1921, London: Oxford University Press
• Oldenburg, P. (2004). "India." Microsoft Encarta Online Encyclopedia. (Archived 2009-10-31)
• mountbattenofburma.com – Tribute & Memorial website to Louis, 1st Earl Mountbatten of Burma

Further reading

• Arnold, Sir Edwin (1865). The Marquis of Dalhousie's Administration of British India: Annexation of Pegu, Nagpor, and Oudh, and a general review of Lord Dalhousie's rule in India. Saunders, Otley, and Company.
• Dodwell H. H., ed. The Cambridge History of India. Volume 6: The Indian Empire 1858-1918. With Chapters on the Development of Administration 1818-1858 (1932) 660pp online edition; also published as vol 5 of the Cambridge History of the British Empire
• Moon, Penderel. The British Conquest and Dominion of India (2 vol. 1989) 1235pp; the fullest scholarly history of political and military events from a British top-down perspective;
• Rudhra, A. B. (1940) The Viceroy and Governor-General of India. London: H. Milford, Oxford University Press
• Spear, Percival (1990) [First published 1965], A History of India, Volume 2, New Delhi and London: Penguin Books. Pp. 298, ISBN 978-0-14-013836-8.
admin
Site Admin
 
Posts: 36172
Joined: Thu Aug 01, 2013 5:21 am

Re: Freda Bedi Cont'd (#2)

Postby admin » Sun Mar 15, 2020 5:24 am

College of Psychic Studies [British National Association of Spiritualists] [London Spiritualist Alliance]
by Wikipedia
Accessed: 3/14/20

Image
The College building on Queensberry Place

The College of Psychic Studies (founded in 1884 as the London Spiritualist Alliance) is a non-profit organisation based in South Kensington, London. It is dedicated to the study of psychic and spiritualist phenomena.

History

British National Association of Spiritualists


In August 1873, the British National Association of Spiritualists (BNAS) was formed by Thomas Everitt, Edmund Rogers and others at a meeting in Liverpool.[1][2]

Image
William Stainton Moses, founder of the London Spiritualist Alliance.

Early members included well known spiritualists such as Charles Maurice Davies, Charles Isham, William Stainton Moses, Stanhope Templeman Speer, Morell Theobald and George Wyld.[2][3] The BNAS carried out experimental séances and investigations into mediumship. It held no dogmatic religious views but was known for "sympathising with the religion of Jesus Christ".[2]

Image
Member list for the London Spiritualist Alliance in March, 1884.

The first public meeting of the BNAS took place on 16 April 1874 under the chairmanship of Samuel Carter Hall.[4] By 1875 the BNAS had over 400 members.[2] Its headquarters moved to Great Russell Street, London.[1] In 1879 the German astrophysicist Johann Karl Friedrich Zöllner became an honorary member.[5]

William Henry Harrison and his colleagues from the "Scientific Research Committee" of the BNAS were involved in experiments that weighed mediums during materialization séances.[6] Specially built self-recording instruments were used. This was considered controversial and not all members agreed in conducting such experiments. In 1872, Harrison also caused controversy in the spiritualist community by exposing the fraud of spirit photographer Frederick Hudson.[6] In 1875, Harrison with C. F. Varley conducted an unsuccessful experiment in photographing the alleged Odic force of Carl Reichenbach.[6]

There was a large dispute between Moses and Harrison over its leadership council. Harrison was expelled from the BNAS.[6] In April 1879, Charles Massey a vice-president resigned, as did Moses on December 31, 1880.[2] In 1882, the BNAS changed name to the Central Association of Spiritualists (CAS). The remaining members such as vice-president Edmund Rogers, one of Moses's loyal supporters tried to reconstruct the society.[7] However, internal conflict between members and financial problems caused the group to dissolve.[2][7]

London Spiritualist Alliance

In October, 1883 a special conference was set up to discuss the ideas of Moses to form a new society.[8] In March 1884, Moses and others formed the London Spiritualist Alliance (LSA). The first meeting was held on May 5 at the banqueting room in St James's Hall.[2] Moses was president and members included John Stephen Farmer, Massey, Rogers, Stanhope Templeman Speer, Alaric Alfred Watts and Percy Wyndham.[7] After Moses died in 1892, Rogers became the president. The LSA obtained a wider membership under the leadership of Rogers including notable figures such as Alfred Russel Wallace.[7]

In 1886, Eleanor Sidgwick from the Society for Psychical Research (SPR) claimed that the medium William Eglinton was fraudulent. Members from the LSA and articles in the journal Light supported Eglinton and accused Sidgwick of bias and prejudice. Some spiritualist members resigned from the SPR.[9]

In 1925, Arthur Conan Doyle became president and the LSA bought a new headquarters at Queensberry Place, South Kensington.[10]

Between October, 1930 and June 1931 the materialization medium Helen Duncan was investigated by the LSA. Despite early favourable reports, an examination of Duncan's ectoplasm revealed it was made of cheesecloth, paper mixed with the white of egg and lavatory paper stuck together. One of Duncan's tricks was to swallow and regurgitate some of her ectoplasm and she was persuaded to swallow a tablet of methylene blue before one of her séances to rule out any chance of this trick being performed and because of this no ectoplasm appeared.[11] The journal Light endorsed the court decision that Duncan was fraudulent and supported Harry Price's investigation that revealed her ectoplasm was cheesecloth.[12]

College of Psychic Studies

In 1955 the LSA changed name to the College of Psychic Science, and in 1970 it became the College of Psychic Studies.[13][14][15]

According to psychical researcher Simeon Edmunds by 1955 when the LSA had changed name to the College of Psychic Science there was "no doubt that from that time onwards the society was no longer a spiritualist one" as it was accepting non-spiritualist members and held no corporate opinion on the question of survival.[16] In the 1960s, after a revival in spiritualism, the college associated itself with the Society for Psychical Research, collecting thousands of case files.[17]

Paul Beard was the president of the college for 16 years.[17] In 2006, the college offered twelves courses on psychic abilities.

Publications

Books


In 1930, the London Spiritualist Alliance published a series of five books under L.S.A Publications Ltd. These were:

• Helen A. Dallas. Human Survival and its Implications.
• Charles Drayton Thomas. The Mental Phenomena of Spiritualism.
• Stanley De Brath. The Physical Phenomena of Spiritualism.
• Helen MacGregor and Margaret V. Underhill. The Psychic Faculties and Their Development.
• Oliver Lodge. Demonstrated Survival: Its Influence on Science, Philosophy and Religion.

Journal

The oldest spiritualist journal in Britain is known as Light. It was formed in January 1881 by Edmund Rogers and became affiliated with the BNAS and its successor organisations.[18]
The College of Psychic Studies publishes the Light journal twice a year.[19]

Notable historical members

• Arthur Conan Doyle, physician and writer
• John Stephen Farmer, lexicographer
• Samuel Carter Hall, journalist
• Frederick Hockley, occult writer
• Charles Isham, gardener and landowner
• Edmund Dawson Rogers, journalist
• George Wyld, homeopathic physician
• Percy Wyndham, politician

References

1. Oppenheim, Janet. (1988). The Other World: Spiritualism and Psychical Research in England, 1850-1914. Cambridge University Press. p. 53. ISBN 978-0521347679 "The British National Association of Spiritualists emerged from a meeting in Liverpool, in August 1873, sponsored by the local Psychological Society. Attendance was not confined to spiritualists from the immediate area, and among the participants were W. H. Harrison and Thomas Everitt from London. The meeting heard several papers advocating the benefits of national organization for the expansion and consolidation of British spiritualism, and these arguments carried the day. The conference resolved to form a national association, and initiative then passed to London, where the following year the BNAS commenced its activities. From 1875, it was comfortably housed at 38 Great Russell Street, the scene of its numerous stances, both public and private, committee meetings, lectures, and social gatherings."
2. Lavoie, Jeffrey D. (2014). Search for Meaning in Victorian Religion: The Spiritual Journey and Esoteric Teachings of Charles Carleton Massey. Lehigh University Press. pp. 19-20. ISBN 978-1611461848
3. Spence, Lewis. (2006 edition, originally published 1920). An Encyclopaedia of Occultism. Cosimo. p. 80. ISBN 978-1596052376
4. Podmore, Frank. (2011 edition, originally published 1902). Modern Spiritualism: A History and a Criticism. Volume 2. Cambridge University Press. p. 169. ISBN 978-1-108-07258-8
5. Lavoie, Jeffrey D. (2014). Search for Meaning in Victorian Religion: The Spiritual Journey and Esoteric Teachings of Charles Carleton Massey. Lehigh University Press. p. 61. ISBN 978-1611461848
6. Noakes, Richard J. Instruments to Lay Hold of Spirits: Technologizing the Bodies of Victorian Spiritualism. In Iwan Rhys Morus. (2002). Bodies/Machines. Bloomsbury Academic. pp. 125-163. ISBN 1-85973-690-4
7. Oppenheim, Janet. (1988). The Other World: Spiritualism and Psychical Research in England, 1850-1914. Cambridge University Press. pp. 55-57. ISBN 978-0521347679
8. Nelson, G. K. (2013). Spiritualism and Society. p. 110. Routledge. ISBN 978-0415714624
9. Luckhurst, Roger. (2002). The Invention of Telepathy, 1870-1901. Oxford University Press. p. 57. ISBN 978-0199249626
10. Lycett, Andrew. (2008). The Man Who Created Sherlock Holmes: The Life and Times of Sir Arthur Conan Doyle. Free Press. p. 434. ISBN 0-7432-7523-3 "Having benefited from a memorial fund for the war dead, the London Spiritualist Alliance had bought a new headquarters in Queensberry Place, South Kensington. With Arthur as its president beginning in 1925, it held a three-day bazaar at Caxton Hall in May, raising 1,000 pounds to renovate and furnish the place. It also rented out its top floor to Harry Price, thus giving him a permanent location for his National Laboratory for Psychical Research."
11. Haynes, Renée. (1982). The Society for Psychical Research 1882-1982: A History. MacDonald & Co. p. 144. ISBN 978-0356078755 "The London Spiritualist Alliance had fifty sittings with her between October 1930 and June 1931; for these sittings she was stripped, searched and dressed in 'seance garments'. Two interim reports in Light were favorable, a third found indications of fraud. Pieces of 'ectoplasm' found from time to time differed in composition. Two early specimens consisted of paper or cloth mixed with something like white of egg. Two others were pads of surgical gauze soaked in 'a resinous fluid'; yet another consisted of layers of lavatory paper stuck together. The most usual material for 'ectoplasm' however, seemed to be butter muslin or cheesecloth, probably swallowed and regurgitated. Distressing choking noises were sometimes heard from within the cabinet; and it was interesting that when she was persuaded to swallow a tablet of methylene blue before one of the seances at the London Spiritualist Alliance, no ectoplasm whatsoever appeared."
12. Hazelgrove, Jenny. (2000). Spiritualism and British Society Between the Wars. Manchester University Press. p. 279. ISBN 978-0719055584
13. Rosemary Guiley. (1994). The Guinness Encyclopedia of Ghosts and Spirits. Guinness World Records Limited. p. 125. p. 334. ISBN 978-0851127484
14. Fichman, Martin. (2004). An Elusive Victorian: The Evolution of Alfred Russel Wallace. University Of Chicago Press. p. 191. ISBN 978-0226246130
15. Byrne, Georgina. (2010). Modern Spiritualism and the Church of England, 1850-1939. Boydell Press. pp. 60-62. ISBN 978-1843835899
16. Edmunds, Simeon. (1966). Spiritualism: A Critical Survey. Aquarian Press. p. 72. ISBN 978-0850300130
17. "Paul Beard". The Telegraph.
18. Oppenheim, Janet. (1988). The Other World: Spiritualism and Psychical Research in England, 1850-1914. Cambridge University Press. p. 46. ISBN 978-0521347679
19. "Light". College of Psychic Studies.
Coordinates: 51.49461°N 0.17762°W

External links

• Official website

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

British National Association of Spiritualists
by Encyclopedia.com
Updated Mar 10 2020

A society formed in 1873 mainly through the instrumentality of Dawson Rogers to promote the interests of Spiritualism in Great Britain. The British National Association of Spiritualists (BNAS) numbered among its original vice-presidents and members of council the most prominent Spiritualists of the day—Benjamin Coleman, Mrs. Macdougall Gregory, Sir Charles Isham, Mr. Jacken, Dawson Rogers, Morell Theobald, Dr. Wyld, Dr. Stanhope Speer, and many others. Many eminent people of other countries joined the association as corresponding members.

In 1882 BNAS changed its name to the Central Association of Spiritualists. Among its committees was one for systematic research into the phenomena of Spiritualism, in which connection some interesting scientific experiments were made in 1878.

Early in 1882, conferences, which were held at the association's rooms and were presided over by William Barrett, resulted in the formation of the Society for Psychical Research (SPR). Many members of the SPR were recruited from the council of the BNAS, such as the Rev. Stainton Moses, Dr. George Wyld, Dawson Rogers, and Morell Theobald. The BNAS was at first associated with the Spiritualist, edited by W. H. Harrison, but in 1879 the reports of its proceedings were transferred to Spiritual Notes, a paper which, founded in the previous year, came to an end in 1881, as did the Spiritualist. In the latter year Dawson Rogers founded Light, with which the society was henceforth associated.


From the beginning, the BNAS held itself apart from religious and philosophical dogmatism and included among its members Spiritualists of all sects and opinions.

In 1884 the association reorganized as the London Spiritualist Alliance. The journal Light is now published by the College of Psychic Studies, London, which developed on similar lines to the former British College of Psychic Science.

Sources:

Doyle, Arthur Conan. The History of Spiritualism. New York: Charles H. Doran, 1926. Reprint, New York: Arno Press, 1975.
admin
Site Admin
 
Posts: 36172
Joined: Thu Aug 01, 2013 5:21 am

Re: Freda Bedi Cont'd (#2)

Postby admin » Sun Mar 15, 2020 6:54 am

A Short History of The British Psychological Society [Cox's Psychological Society]
by Dr G.C. Bunn, B.P.S. Research Fellow at the Science Museum. The text has been adapted from the author’s Introduction to G.C. Bunn, A.D. Lovie and G. D. Richards (eds) Psychology in Britain: Historical Essays and Personal Reflections. Leicester: BPS Books, 2001.

1901

Psychology was a modest enterprise in Britain in 1901. Laboratories for experimental research had been established in London and Cambridge, and elementary psychophysiology was being taught at Liverpool. A lectureship in comparative psychology had been created at Aberdeen and Oxford had appointed a reader in Mental Philosophy.1 An informal psychology discussion group had been formed at University College London. It was here, on October 24 1901, that a Psychological Society was founded. The aim of the Society, its members quickly decided, was ‘to advance scientific psychological research, & to further the co-operation of investigators in the various branches of Psychology.’ The ten founders resolved ‘that only those who are recognised teachers in some branch of psychology or who have published work of recognisable value be eligible as members’.2

Although a variety of attempts had been made to institutionalise the subject during the previous quarter century, the ‘new psychology’ nevertheless remained the activity of but a few specialists.3 Alexander Bain had first broached the idea of bringing out a new philosophical journal in 1874. The principal aim of the new venture, editor George Croom Robertson declared in the first issue of Mind: A Quarterly Review of Psychology and Philosophy, was to ‘procure a decision of this question as to the scientific standing of psychology’ (Neary, 2001). The first attempts at creating a formal institutional setting for psychology were made by Edward Cox in 1875, who established the Psychological Society of Great Britain to investigate the workings of ‘psychic force’ (Richards, 2001). In 1877, James Ward unsuccessfully lobbied the Cambridge University Senate to establish a psychophysical laboratory. Fourteen years later he was given a small grant for apparatus (Hearnshaw, 1964: 171-2).

Shortly after the P.S.G.B’s demise in 1879, some of its members formed the Society for Psychical Research to gather information on telepathy, hypnotism, hauntings and hallucinations (Hearnshaw, 1964: 158). A year after publishing his Inquiries into Human Faculty (1883), Francis Galton set up an Anthropometric Laboratory at the International Health Exhibition in London which continued at the South Kensington Museum until 1891 (Hearnshaw, 1964: 59). Galton’s laboratory provided James McKeen Cattell with a base for applying methods he had learned as a student in Germany to anthropometric testing. Having brought experimental apparatus from Leipzig, Wilhelm Wundt’s American research assistant was also able to run an unofficial and short-lived psychological laboratory at Cambridge between 1887 and 1888 (Sokal, 1972).4

In 1897, W.H.R. Rivers established a psychological laboratory at Cambridge in a room donated by the Physiology Department (Slobodin, 1978/1997: 16). That same year, Henry Wilde, a successful electrical engineer, offered the capital to Oxford University to endow a Readership in Mental Philosophy. The holder was obliged to lecture ‘on the illusions and delusions which are incident to the human mind’ and ‘on the psychology of the lower races of mankind, as illustrated by the various fetish objects in the Anthropological Museum of the University’ (Oldfield, 1950: 346). George Stout, whose Manual of Psychology was to became the standard text book for generations of students, was appointed to the position. With assistance from Galton, James Sully opened an experimental psychology laboratory in early 1898 at University College London. Appointed to undertake the teaching of students, Rivers managed to obtain experimental apparatus from Hugo Münsterberg’s laboratory in Freiburg (Valentine, 1999).5 A Department of Experimental Psychology had also been set up in 1901 in connection with the Pathological Laboratory of the London County Council Asylums at Claybury.6

As the British Psychological Society’s first historian, Beatrice Edgell, later recalled, the most outstanding feature of British psychology at the turn of the century ‘was the development of experimental and of quantitative methods.’ Three British psychologists, Charles Myers, W.H.R. Rivers and William McDougall had employed the new techniques on the famous 1898 Cambridge anthropological expedition to the Torres Strait (Richards, 1998). Edgell had herself pioneered experimental psychology at Bedford College London on her return from Würzburg in 1901 (Valentine, 1997, forthcoming). ‘In Germany and in America psychology was already established as an independent science with laboratory courses. This country was awakening to the importance of this new development.’ (Edgell, 1947: 113). One indication of the enthusiasm was the creation, in 1904, of the British Journal of Psychology. James Ward and the ubiquitous Rivers were the founding editors.

1919

Membership of the British Psychological Society increased steadily until the First World War. On his return from serving in the Royal Army Medical Corps in November 1918, the then editor of the British Journal of Psychology initiated changes that would have revolutionary consequences for British psychology. Charles Myers proposed that the British Psychological Society should support sections for specialised aspects of applied psychology. He noted that medical, industrial and educational psychology groups were already moving to establish separate organizations. In 1918, when the Society had almost a hundred members, only recognised scholars or teachers were eligible to join. But following the acceptance of Myers’ proposal that anyone merely ‘interested in psychology’ should be allowed to join, by the end of 1920 the Society’s membership had increased to over 600. Myers was duly elected the Society’s first President.

Myers’ career spanned the period during which British psychology emerged as a recognised speciality. The trajectory of his career was, to a considerable extent, indicative of some of the changes that British psychology experienced during the first half of the twentieth century. With ecumenical interests that reflected the variegated character of the new discipline, he had a comprehensive knowledge of his subject that would be impossible to acquire today. An enthusiastic advocate of experimental psychology, he also wrote on the philosophy of mind. He was particularly fascinated by the psychology of hearing and music, an enterprise that was no doubt assisted by his musical expertise. The research for his first scientific paper--‘An account of some skulls discovered at Brandon, Suffolk’--was undertaken before he had taken his Cambridge B.A. degree. His final publication fifty years later was a report on Attitudes to Minority Groups. ‘He passed on to us his own deep and wide love of human studies,’ his student and protégé Frederic Bartlett recalled, ‘and a complete freedom from that dogmatic theorizing which has been the bane of psychology. He taught us how to treat psychology as a biological science without forgetting the wide human world beyond the laboratory.’ (Bartlett, 1945-1948: 774).

In terms of ‘his flair for organization’ as Bartlett put it, Charles Myers was certainly the most important British psychologist of the first half of the twentieth century: ‘He built a laboratory, a society, an institute.’ (Bartlett, 1945-1948: 769; see also Bartlett, 1965). Having been drawn to anthropology under the influence of Rivers, he settled in Cambridge in 1902 after further foreign expeditions. 7 He proceeded to advance the cause of experimental psychology by establishing a laboratory at Kings College London, writing a series of text books, and lobbying for the replacement of the ‘damp, dark, and ill-ventilated cottage’ that then served as the Cambridge laboratory. Funded largely from his own considerable wealth, the new laboratory opened in 1912.8 An advisor to the British Journal of Psychology since its inception in 1904, Myers became its sole editor in 1914, the year in which it was acquired by the British Psychological Society. In 1915, he was given a commission in the Royal Army Medical Corps to supervise the treatment of functional nervous and mental disorders occurring in the British Expeditionary Force. Although he later came to regret it, it was Myers who coined the term ‘shell shock’.9

The increase in B.P.S. membership that the 1919 reforms had created brought ‘a welcome release from the genteel penury of the past’ (Lovie, 2001). As Myers had planned, Medical, Industrial and Educational Sections were formed in the aftermath of his changes and an Aesthetics Section was established in 1922. The following year saw the creation of regional Branches. In 1926, the Society rented accommodation from the Royal Anthropological Society at 52 Upper Bedford Place, Bloomsbury. As Sandy Lovie has argued, the 1919 reorganisations initiated a tension between ‘the wish for an exclusive and controlled Society devoted to the progress of a scientific psychology, on the one hand, and the equally potent demand, on the other, for an identifiable physical presence which only a large and growing BPS membership could bring’. The tension between the scientific and practical aspects of psychology has animated the Society ever since.

In March 1925 for example, a proposal was received ‘for the formation of a Psychological Club on the lines of the original Society, with a view to the communication and discussion of papers of a more technical nature than those calculated to interest the members of the present Society as a whole.’ Rejecting this idea, the B.P.S. Council countered with the recommendation that Fellowships of the Society be created, ‘elected on grounds of psychological eminence and standing from amongst the Members of the Society’.

1934

Opportunities for educational, clinical and industrial psychologists had greatly increased by the 1930s, thanks to the emergence of Child Guidance Clinics, psychodynamic psychotherapy and the N.I.I.P. A 1934 report submitted to the B.P.S. by S.F.J. Philpott appealed to the Society to recognise the existence of a group of people for whom ‘Psychology is rapidly becoming a profession...making it their vocation and livelihood.’ Having asserted that ‘the question of an organisation to look after their corporate interests is arising’, Philpott concluded that ‘A register should be maintained; an eye kept on matters of professional status, and so on’ (Quoted in Lovie, 2001). This task fell to the subsequentlynamed Professional Status Committee. Inclusion on the register was dependent on ‘competence in theoretical knowledge of psychology and its applications.’ It was also decided ‘That qualification should be based on professional training but not necessarily paid employment. That the degree in psychology should not necessarily be an Honours degree. etc.’ (Quoted in Lovie, 2001).

In November 1936, The Society’s President, James Drever Snr., opened a discussion on ‘the desirability of seeking to secure for the Society either a Charter or incorporation.’ Incorporation would allow the Society to create new types of legally defined membership with legally prescribed entry criteria. It also held out the possibility of a Royal Charter. Incorporated status was finally achieved on October 1st, 1941.

Thanks to a series of memoranda submitted by Margaret Lowenfeld suggesting that the Society set up a Section devoted to child psychology, together with the work of the Fildes Committee, a Committee of Professional Psychologists (Mental Health) was created by the B.P.S. in 1943. Although the Committee was initially only concerned with those engaged in professional work with children, by 1950 its target group had been broadened to include psychologists involved with adults in the mental health field. It also extended its remit to include psychologists engaged in educational practice, while early on also splitting into separate regional Committees of Professional Psychologists for England and Scotland. These Committees transformed themselves into regionally based Divisions of Professional Psychologists (Educational and Clinical) in 1958 after the new rules had been accepted by the Society’s membership (Lovie, 2001).

The Second World War played a considerable role in the professionalisation of many branches of British psychology (See Rose, 1989; Bunn at al., 2001). Yet not everyone was pleased with the new developments. In June 1946, at the invitation of Oliver Zangwill, five men met in Frederic Bartlett’s room in St. John’s College, Cambridge to form a new psychological group: ‘Zangwill opened the meeting by saying that as a result of discussions he had had during the past few years with a number of the younger experimental psychologists in this country, he had come to feel that there existed the need for a new body which would cater for those actually engaged in psychological research.’ As Zangwill later recalled, ‘there can be no doubt that the formation of the Group owed something to misgivings felt by a number of us about certain tendencies current in British psychology at the time.’ (Quoted in Mollon, 1996). The Experimental Psychology Group changed its name to the Experimental Psychology Society in 1959.

1948

In his 1947 Presidential Address to the Society, R.J. Bartlett concluded with the words: ‘Psychology is now a vast subject split up into many different sections, each using its own jargon, knowing very little of what is happening in other sections, and, in several cases, claiming that its part is the whole.’ (R.J. Bartlett, 1948). The following year, partly in order to meet such criticisms, the B.P.S. launched the Quarterly Bulletin of the British Psychological Society. Its editor was Frederick Laws, a journalist with the News Chronicle. In his first editorial, Laws reported that it had recently been suggested ‘that there is too little contact between psychologists working in different fields, that specialists in one branch of the subject are as ignorant as the general public of new developments outside their professional range of interest.’ (Laws, 1948). This is probably as true today as it was fifty years ago. Psychology is now a vast enterprise. Over 33,000 people for example currently receive The Psychologist, the Quarterly Bulletin’s successor publication.

In 1950, membership of the B.P.S. stood at 1,897, rising only to 2,655 in 1960. By 1982 the Society had over 10,000 members. Since the 1950s, the work of numerous B.P.S. committees have doubtless had a tremendous impact on British society. For example, the Society’s 1954 Memorandum to the Royal Commission on the Law Relating to Mental Illness and Mental Deficiency had a considerable influence on the drafting of the 1958 Mental Deficiency Act. The following year, the Society’s Memorandum of Evidence submitted to the Home Office Departmental Committee on the Law Relating to Homosexual Offences and Prostitution came to very liberal conclusions for the period: ‘it can be said that a biological tendency for inversion of sexual behaviour is inherent in most if not all mammals, including the human species.’ (QBBPS, Vol. 29, 1956, p.1-7). Other influential policy documents to which the B.P.S. has contributed include the Memorandum to the Royal Commission on the Penal System in England and Wales (1966) and The Summerfield Report (Psychologists in the Education Services, HMSO, 1968).

1965

Two highlights of the 1960s were the granting of a Royal Charter to the Society in 1965 and the hosting of the 19th International Congress of Psychology in 1969. In the 1970s, the Society again showed its willingness to confront controversial issues with the publication of the findings of its Working Party on Animal Experimentation in 1978, and its Balance Sheet on Burt in response to the Cyril Burt ‘scandal’ in 1980 (BBPS, 33, 1980). On December 18, 1987, at Buckingham Palace, the Queen granted amendments to the Society’s Charter, thereby allowing it to maintain a Register of Chartered Psychologists. The reforms of the last few years have radically altered the Society’s organisational structure. In 2000, with the purchase of offices in London, the Society symbolically returned to the city in which it was founded almost a century before.

Not everyone has agreed with the reformist agenda. ‘It seems to us that the Society has undergone a fundamental shift of emphasis,’ two disaffected psychologists wrote to the Bulletin’s editor in 1985, ‘from being a body devoted to psychology, to being an organization serving the self-orientated “profession” of psychologists. The recent pursuit of chartering, registration and ethical codes leave no other interpretation except to those blind to the social history of professional establishments, and the dynamics of their self-serving ideologies.’ (Letter, BBPS, Vol. 38, 1985, p.53). As has been demonstrated above, similar issues have been raised in one form or another since at least the 1920s.

2000

Psychologists now work in every institution of modern life, from hospitals, schools and prisons, to the armed forces and government departments, to advertising agencies, the media and multinational corporations. Psychologists advise the police and act as consultants to the legal profession. Entirely new fields have emerged in recent years, such as environmental psychology, community psychology and traffic psychology. In addition to the traditional areas of cognitive, education, and occupational psychology, the British Psychological Society also supports the activities of consciousness and experiential psychology, lesbian and gay psychology, and sports and exercise psychology. The Society currently consists of 7 regional Branches, 14 special interest Sections and 9 professional Divisions. It also publishes 10 primary science journals, books, and The Psychologist, the monthly in-house journal issued free to all members. As British psychology’s first historian, Leslie Hearnshaw, quaintly put it over forty years ago: ‘In more ways than one psychologists today are in the public eye. Their work is frequently referred to in the press, on the air, even in Parliament, and it excites a variety of reactions and prejudices. Psychologists are no longer rare specimens in the community.’ (Hearnshaw, 1964: v).

_______________

Notes:

1 See Hearnshaw (1964: ch.11) and Boring (1929/1957: ch.20) for British psychology’s  experimental and institutional beginnings. For an extensive but accessible history of the  human sciences, see Smith (1997). Richards (1996) provides a critical historical introduction  to psychology.

2 As the British Psychological Society’s first historian later recalled, the change of name from  The Psychological Society to The British Psychological Society in 1906 ‘was not due to any  sudden uprising of imperial pride, but to the fact that members had discovered another body  of persons who were using the former title. To prevent confusion with this unacademic group  the change in title was agreed to.’ (Edgell, 1947: 116).

3 According to American historian of psychology E.G. Boring, ‘From 1890 to 1920, when  Germany and America were teeming with laboratories and professional experimental  psychologists, Great Britain was advancing slowly in the new science only by way of the work  of a few competent men.’ (Boring, 1929/1957: 460).

4 In London, an informal Psychological Club sprang up around Mind editor George Croom  Robertson in the late 1880s. ‘The meetings this winter are to consider original psychophysical  research’, Cattell told his parents in November 1886, ‘and to discuss how psychological terms  are used and should be used.’ J.M. Cattell to Parents, 19 November 1886. In Sokal (1981:  236). Sophie Bryant, who would later become one of the founder members of the  Psychological Society, also attended these meetings.
 
5 It was James Sully, Grote Professor of Mind and Logic at University College London, who  had called the meeting that led to the founding of The Psychological Society. W.H.R. Rivers  was also a founder member. For biographical sketches of all ten original founders of the  Society, see Steinberg (1961).

6 Three of the original founder members of the Psychological Society were associated with  the Asylum; W.G. Smith, F.W. Mott and R. Armstrong-Jones. See Steinberg (1961).

7 For the expedition to the Torres Strait, see Herle and Rouse (1998).

8 On Myers and the ‘Cambridge school’ see Crampton (1978).

9 Myers recounted his work in the First World War in Myers (1940).

References

BARTLETT, F.C. (1945-1948) Charles Samuel Myers, 1873-1946. Obituary Notices of Fellows of the Royal Society, Vol.5. London: The Royal Society.

BARTLETT, F.C. (1965) Remembering Dr Myers. Bulletin of the British Psychological Society, 18, 1-10.

BARTLETT, R.J. (1948) Mind. Quarterly Bulletin of the British Psychological Society, 1 (1), 14-24.

BORING, E.G. (1929/1957) A History of Experimental Psychology, 2nd ed. New York: Appleton-Century-Crofts, Inc.

CRAMPTON, C. (1978) The Cambridge School: The Life, Work and Influence of James Ward, W.H.R. Rivers, C.S. Myers and Sir Frederic Bartlett. Unpublished Ph.D. thesis, University of Edinburgh.

EDGELL, B. (1947) The British Psychological Society. British Journal of Psychology, 37, 113- 132.

HEARNSHAW, L.S. (1964) A Short History of British Psychology 1840-1940. London: Methuen.

LAWS, F. (1948) Editorial. Quarterly Bulletin of the British Psychological Society, 1 (1), 1.

LOVIE, S. (2001) Three Steps to Heaven: How the British Psychological Society Attained Its Place in the Sun. In G.C. Bunn, A.D. Lovie and G. D. Richards (eds) Psychology in Britain: Historical Essays and Personal Reflections. Leicester: BPS Books.

MOLLON, J.D. (Ed) (1996) The Experimental Psychology Society 1946-1996. Cambridge: The Experimental Psychology Society.

MYERS, C.S. (1940) Shell Shock in France, 1914-1915. Cambridge: Cambridge University Press.

NEARY, F. (2001) 'A Question of Peculiar Importance': George Croom Robertson, Mind and the Changing Relationship Between British Psychology and Philosophy 1876-1920. In G.C. Bunn, A.D. Lovie and G. D. Richards (eds) Psychology in Britain: Historical Essays and Personal Reflections. Leicester: BPS Books.

OLDFIELD, R.C. (1950) Psychology in Oxford, 1898-1949. Quarterly Bulletin of the British Psychological Society, 1 (9), 345-353.

RICHARDS, G. (1996) Putting Psychology in its Place: An Introduction from a Critical Historical Perspective. London: Routledge.

RICHARDS, G. (1998) Getting a result: The Expedition’s psychological research. In A. Herle and S. Rouse (Eds) (1998) Cambridge and the Torres Strait: Centenary Essays on the 1898 Anthropological Expedition. Cambridge: Cambridge University Press.

RICHARDS, G. (2001) Edward Cox, The Psychological Society of Great Britain (1875-1879) and the Meanings of an Institutional Failure. In G.C. Bunn, A.D. Lovie and G. D. Richards (eds) Psychology in Britain: Historical Essays and Personal Reflections. Leicester: BPS Books.

ROSE, N. (1989) Governing the Soul: The Shaping of the Private Self. London: Routledge.

SLOBODIN, R. (1978/1997) W.H.R. Rivers: Pioneer Anthropologist, Psychiatrist of the Ghost Road. Stroud: Sutton Publishing Ltd.

SMITH, R. (1997) The Fontana History of the Human Sciences. London: Fontana Press.

SOKAL, M. (Ed.) (1981) An Education in Psychology: James McKeen Cattell’s Journal and Letters from Germany and England, 1880-1888. Cambridge: MIT Press.

SOKAL, M.M. (1972) Psychology at Victorian Cambridge—the unofficial laboratory of 1887- 1888. Proceedings of the American Philosophical Society, 116, 145-147.

STEINBERG, H. (Ed.) (1961) The British Psychological Society 1901-1961. Leicester: The British Psychological Society.

VALENTINE, E. (1997) Psychology at Bedford College London 1849-1985. London: Royal Holloway, University of London.

VALENTINE, E. (1999) The founding of the Psychological Laboratory, University College London: “Dear Galton...Yours truly, J Sully” History of Psychology 2, 204-218.

VALENTINE, E. (forthcoming) Beatrice Edgell: An appreciation. British Journal of Psychology.
admin
Site Admin
 
Posts: 36172
Joined: Thu Aug 01, 2013 5:21 am

Re: Freda Bedi Cont'd (#2)

Postby admin » Mon Mar 16, 2020 5:18 am

The Dalai Lama and his [Rolex] watches
by Manuel Lütgens
watchmaster.com
September 4, 2018

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.

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.

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.

'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.[/size] 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.'

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


At one retreat [Sogyal] Rinpoche blessed a devotee who was wearing a Rolex watch. It is said he told the man: “You have to put this in the offering bowl at the end.”

-- The Bad Buddha: Dark side of celeb guru Sogyal Rinpoche who ‘sexually abused’ the beautiful young women dubbed his ‘Dakinis’, by Oliver Harvey, The Sun, 9/22/18


[Tai] Situ [Rinpoche] was already a thirty-something sell out, his generations folly, the first of the Rolex Rinpoches. known for his embrace of the “greed is good” ethos of what has has become thirty years later as today’s one percent.

-- Keeping the Faith in the Age of the Rolex Rinpoches, by Tinfoil Ushnisha


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. The native Tibetan wears his watches usually turned inwards on cheap elastic stainless steel bracelets, so that the housing and dial remain hidden.

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.

Image
The first watch of the Dalai Lama, a Patek Philippe Ref. 658

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. Rumours and assumptions grew around the watch itself and its reference, as the Dalai Lama’s headquarters in Dharamsala always rejected journalistic questions. It was known for a long time that it was a Patek Philippe pocket watch -– but then in 2016, pictures appeared on the internet for the first time. They were posted on US Senator Patrick Leahy’s Facebook page, who is known by cameo appearances in some Batman films (including Batman & Robin, Batman vs. Superman: Dawn of Justice and The Dark Knight Rises). They show the watch presented by the Senator to Dalai Lama. Eric Wind identified the watch 2016 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! But the watch is probably just as special as its story, which Thomas Laird tells in his book Tibet -– The History of a Country: The Dalai Lama in Conversation with Thomas Laird. 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 OSS and the Dalai Lama
by Rob Crotty
National Archives Office of Strategy and Communications staff writer
February 8, 2011

Image
OSS spies Brooke Dolan and Ilia Tolstoy traveling to Lhasa (still from "Inside Tibet", Records of the Office of Strategic Services)

In the summer of 1942, the Allies’ war against Japan was in dire straits. China was constantly battling the occupying Japanese forces in its homeland, supplied by India via the Burma Road. Then Japan severed that supply artery. Planes were flown over the Himalayan mountains, but their payloads were too little, and too many pilots crashed in the desolate landscape to continue the flights.

The Allies were desperate to find a land route that would reconnect China and India. The task fell to two OSS men—Ilia Tolstoy, the grandson of Leo Tolstoy, and explorer Capt. Brooke Dolan. To complete the land route would require traversing Tibet, and to traverse the hidden country required the permission of a seven-year-old boy, the Dalai Lama.

When the two men arrived in Lhasa, the remote capital of Tibet, these spies were received as ambassadors. A military brass band played, and they were treated as guests of honor in a city that only a few decades earlier had forbidden Westerners to enter.

They came carrying a message from President Franklin Delano Roosevelt. On December 20, at 9:20 in the morning, they were granted an audience with His Holiness. As a further sign of his respect for these two emissaries, the men were allowed to ride horses up the Potala to the quarters of the Dalai Lama. After a brief wait, they entered the highest room in Lhasa. Lt. Col. Ilia Tolstoy wrote of his first glimpse of Tibet’s leader in a 1946 National Geographic:

His Holiness was seated cross-legged, a high-peaked yellow hat on his head. We were immediately impressed by his young but stern face and not at all frail constitution. His cheeks were a healthy pink.

Tolstoy proceeded through the tradition of offering gifts to the Dalai Lama—bread and butter followed by an image of Buddha, a religious book, and a chorten (a Buddhist reliquary). Then, for the first time in history, he made direct contact between the Dalai Lama and the President of the United States by passing a letter written by FDR to the young leader.

After half an hour of discussion, the men left. A week later, they received the permission they were seeking to cross Tibet. It was the first such permission granted in 22 years, according to Tolstoy.

Five months later, they crossed the Tibetan plateau, and the two men arrived in northern China, completing their journey. They had traveled over a thousand miles and spent over a hundred days in the saddle to pioneer a route to connect allied supplies with allied fighters across some of the world’s harshest terrain. Their mission was complete.

While the route was never employed during the war—a diplomatic crisis prevented its use, and planes continued to fly “the hump” across the Himalayan mountains—Tolstoy and Brooke made history, bridging two cultures that before had never formally met. Brooke Dolan filmed the entire journey, and the reels are now housed in the motion picture holdings of the National Archives. The video is below.

For more on spies and the National Archives, join us at 7 p.m. tonight at the International Spy Museum for “Spies and Conspiracies: Espionage in the Civil War.” For more footage from the OSS, CIA, and FBI, you can pick up our latest offering from the National Archives eStore: FBI/CIA Films Declassified. http://www.youtube-nocookie.com/v/cBgP9 ... n_US&rel=0


Image
Rolex Datejust 16233

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. But he was sometimes more, sometimes less successful. For example, in one of his books he tells the anecdote:

Image
Rolex Sky Dweller 326933

"Me as an example, I’ve always liked to repair watches. But from my boyhood I can remember a number of situations in which I completely lost the temper in dealing with the tiny, fine parts. I then picked up the movement and slammed it on the table. Of course, later on I was ashamed of my behaviour and regretted it, especially when I had to return one watch to its owner in a condition worse than their original one." (Dalai Lama: The Book of Humanity: A New Ethic for Our Time)

Such a rare watch, of course, also raises questions of its value. Hodinkee cites two sales of the same reference, which valued at $ 253,605 and $ 357,909. According to the Dalai Lama, the watch was sent to Switzerland several times for repair, so it is functional, but bears some signs of wear. However, considering its famous owner and the history behind it, it is probably worth a whole lot more.

Image
Rolex Sky Dweller 326933

Tenzin Gyatso’s Rolex 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 shows that the rejection of consumer culture can still be accompanied by respect for outstanding craftsmanship. However, he does not fail to emphasise that objects can not replace interpersonal relationships for him. "Watches have always fascinated me,“ he writes, "and although I particularly appreciate the one I wear most of the time, it never brings me any affection.“ (Dalai Lama: The Book of Humanity: A New Ethic for Our Time)

Image
admin
Site Admin
 
Posts: 36172
Joined: Thu Aug 01, 2013 5:21 am

Re: Freda Bedi Cont'd (#2)

Postby admin » Mon Mar 16, 2020 5:38 am

Brooke Dolan II
by Wikipedia
Accessed: 3/15/20

Image

Brooke Dolan II (1908 – Chongqing, China, August 19 or 29, 1945) was an American adventurer and naturalist in the 1930s and 1940s.[1][2][3] His father was Brooke Dolan, a wealthy American industrialist in Philadelphia. During World War II, he served as a lieutenant and captain.[4][5]

Overview

Brooke Dolan II was educated at Princeton University and Harvard University.[1][4][6][7] He was a trustee of the Academy of Natural Sciences in Philadelphia. He led two expeditions to China and eastern Tibet in 1931 to 1932 and 1934 to 1936.[4][7][8] The first expedition comprised Ernst Schäfer, a German zoologist, Gordon Bowles, Otto Gneiser, and Hugo Weigold.[4][8] The second comprised Schäfer[4][7][8] and Marion Duncan, an American missionary. Dolan's second expedition may have been motivated partly by the need to take a leave of absence from Philadelphia society after a January 1934 arrest on disorderly conduct charges.[4]

On April 15, 1934, Dolan married Emilie Campan Gerhard, daughter of Albert Pepper Gerhard, of Overbrook, Philadelphia[6] who accompanied him for a while on his second trip to China.[4]

Dolan joined the United States Army Air Forces after the attack on Pearl Harbor.[1][4] In 1942 he traveled to Lhasa with Ilia [Ilya Andreyevich] Tolstoy, a grandson of Leo Tolstoy, as a member of the Office of Strategic Services (OSS), to meet with the Tibetan government. On December 20, 1942, they met the young 14th Dalai Lama and his Regent, the 3rd Taktra Rinpoche.[5][7][9] They were the first Americans ever to meet a Dalai Lama.[5] Tolstoy and Dolan, who were nicknamed "Mud" and "Slug" by their fellow OSS officers, both received the Legion of Merit for the mission.[9][10] They are considered to have gone beyond their authority in leading the Tibetan government to believe the United States had given international political recognition to Tibet.

After the Tibetan expedition Dolan transferred from the OSS to the Army Air Forces and joined the United States Military Observer Group in Yunnan, China.[1][11] Dolan died in Chongqing, China. According to some accounts, he was killed on an OSS mission to rescue downed Allied bomber crews;[1] according to other accounts, he took his own life on August 19, 1945.[3]

References

1. Beolens, Bo; Watkins, Michael (2003). Whose Bird? Common Bird Names and the People They Commemorate. New Haven, London: Yale University Press. p. 108. ISBN 0-300-10359-X. LCCN 2003113608.
2. The Anglers' Club Story, Our First Fifty Years, 1906-1956. Anglers' Club of New York. 1956. p. 47.
3. Meyer, Karl E.; Brysac, Shareen Blair (2006). Tournament of Shadows: The Great Game and the Race for Empire in Central Asia. New York: Basic Books. p. 550. ISBN 978-0-465-04576-1.
4. Meyer & Brysac 2006, pp. 534–536
5. Starks, Richard (2012). Lost in Tibet: The Untold Story of Five American Airmen, a Doomed Plane, and the Will to Survive. Rowman & Littlefield. pp. 90–92. ISBN 978-0-7627-8931-3.
6. Carter, Thomas T. (May 11, 1934). "Tibetan Explorer Trapped". Princeton Alumni Weekly. XXXIV (31): 716.
7. Coleman, Katie. "PhilaPlace - Academy of Natural Sciences: From Science to War – Brooke Dolan II of The Academy of Natural Sciences". Historical Society of Pennsylvania. Retrieved July 29, 2017.
8. Troelstra, A.S. (2016). Bibliography of Natural History Travel Narratives. Brill Publishers. p. 375. ISBN 9789004343788.
9. Moon, Tom (2000). This Grim and Savage Game: OSS and the Beginning of U.S. Covert Operations in World War II. Da Capo Press. pp. 76–79. ISBN 0-306-80956-7.
10. Meyer & Brysac 2006, p. 546
11. Meyer & Brysac 2006, p. 548

Sources

• Meyer, Karl Ernest; Brysac, Shareen Blair (2006). Tournament of Shadows: The Great Game and the Race for Empire in Central Asia. Basic Books. ISBN 978-0-465-04576-1.
• Dolan II, Brooke, Road to the Edge of the World, Frontiers, October 1936, pages 5–9
• Dolan II, Brooke, Road to the Edge of the World, Proceedings of the Academy of Natural Sciences (Philadelphia), 1937
• Duncan, Marion, The Yangtze and the Yak, Alexandria Va, 1952
• Hale, Christopher, Himmler’s Crusade, Hoboken NJ: Wiley & Sons, 2003
• Knaus, John Kenneth, Orphans of the Cold War: America and the Tibetan Struggle for Survival, Chapter 1, New York: Public Affairs, 1999

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

The OSS and the Dalai Lama
by Rob Crotty
National Archives Office of Strategy and Communications staff writer
February 8, 2011

Image
OSS spies Brooke Dolan and Ilia Tolstoy traveling to Lhasa (still from "Inside Tibet", Records of the Office of Strategic Services)

In the summer of 1942, the Allies’ war against Japan was in dire straits. China was constantly battling the occupying Japanese forces in its homeland, supplied by India via the Burma Road. Then Japan severed that supply artery. Planes were flown over the Himalayan mountains, but their payloads were too little, and too many pilots crashed in the desolate landscape to continue the flights.

The Allies were desperate to find a land route that would reconnect China and India. The task fell to two OSS men—Ilia Tolstoy, the grandson of Leo Tolstoy, and explorer Capt. Brooke Dolan. To complete the land route would require traversing Tibet, and to traverse the hidden country required the permission of a seven-year-old boy, the Dalai Lama.

When the two men arrived in Lhasa, the remote capital of Tibet, these spies were received as ambassadors. A military brass band played, and they were treated as guests of honor in a city that only a few decades earlier had forbidden Westerners to enter.

They came carrying a message from President Franklin Delano Roosevelt. On December 20, at 9:20 in the morning, they were granted an audience with His Holiness. As a further sign of his respect for these two emissaries, the men were allowed to ride horses up the Potala to the quarters of the Dalai Lama. After a brief wait, they entered the highest room in Lhasa. Lt. Col. Ilia Tolstoy wrote of his first glimpse of Tibet’s leader in a 1946 National Geographic:

His Holiness was seated cross-legged, a high-peaked yellow hat on his head. We were immediately impressed by his young but stern face and not at all frail constitution. His cheeks were a healthy pink.

Tolstoy proceeded through the tradition of offering gifts to the Dalai Lama—bread and butter followed by an image of Buddha, a religious book, and a chorten (a Buddhist reliquary). Then, for the first time in history, he made direct contact between the Dalai Lama and the President of the United States by passing a letter written by FDR to the young leader.

After half an hour of discussion, the men left. A week later, they received the permission they were seeking to cross Tibet. It was the first such permission granted in 22 years, according to Tolstoy.

Five months later, they crossed the Tibetan plateau, and the two men arrived in northern China, completing their journey. They had traveled over a thousand miles and spent over a hundred days in the saddle to pioneer a route to connect allied supplies with allied fighters across some of the world’s harshest terrain. Their mission was complete.

While the route was never employed during the war—a diplomatic crisis prevented its use, and planes continued to fly “the hump” across the Himalayan mountains—Tolstoy and Brooke made history, bridging two cultures that before had never formally met. Brooke Dolan filmed the entire journey, and the reels are now housed in the motion picture holdings of the National Archives. The video is below.

For more on spies and the National Archives, join us at 7 p.m. tonight at the International Spy Museum for “Spies and Conspiracies: Espionage in the Civil War.” For more footage from the OSS, CIA, and FBI, you can pick up our latest offering from the National Archives eStore: FBI/CIA Films Declassified. http://www.youtube-nocookie.com/v/cBgP9 ... n_US&rel=0

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

Image
Description: Brooke Dolan (second from left) and Ilya Tolstoy (right) with their monk-interpreter, Kusho Yonton Singhe, standing in front of a traditional Tibetan tent set up outside Lhasa for the expedition's official greeting ceremony. Date 1942. Author Brooke Dolan and Ilya Tolstoy.

Image
US Captain Brooke Dolan II in local tunnel warfare in north China in 1945. [File photo] Captain Brooke Dolan II traveled to the central battlefront of Hebei province as a US observer in January of 1945 when China was undergoing the final crucial phase of the anti-Japanese war. The captain visited the local tunnel warfare and marveled at the fortifications created by the Chinese people. Unfortunately, his where-abouts were detected by the Japanese military and soon he was surrounded. The captain was escorted by Shi Shaohua, deputy editor-in-chief of Jinchaji Huabao (a local official magazine), and retreated together with the local people. In the tunnel, he, together with the residents, was saved at the cost of the life of an eight-month-old crying baby, who was suffocated to death by his mother with her breast in order not to be heard by the enemies.

-- US captain's China adventure, by ChinaDaily.com, 8/24/15

Image
In October 1942, Brooke Dolan II traveled with fellow OSS officer Ilya Tolstoy to Lhasa, and met the young Dalai Lama, Tenzin Gyatso

Image
Image
Image
Brooke Dolan WWII OSS, Tibet Expedition ID Card, Wallet, Notebook & Ephemera

Image
Count Ilya Tolstoy, left, Captain Brooke Dolan, centre, and a mounted Gurkha guide can be seen riding across Tibet in 1942

Image
With the silver framed photograph of President Roosevelt went a personal letter to the Dalai Lama in a cylindrical casket, a gold watch and other gifts. The silver galleon (right centre) was presented to His Holiness by Colonel Tolstoy and Captain Dolan

Image
Description: English: The Dalai Lama, photographed in 1942 by the official United States expedition to Tibet headed by Ilya Tolstoy and Brooke Dolan. Date 20 December 1942. Source https://books.google.fr/books?hl=fr&id=bHnJSq8yH4AC&dq. Author Brooke Dolan and Ilya Tolstoy

Image
Members of the 1943 Dolan expedition to Tibet. Brooke Dolan is on the left. Ilya Tolstoy, grandson of Leo Tolstoy, is just to the right of the man on foot. Ewell Sale Stewart Library & Archives Coll. no. 64.
admin
Site Admin
 
Posts: 36172
Joined: Thu Aug 01, 2013 5:21 am

PreviousNext

Return to Articles & Essays

Who is online

Users browsing this forum: No registered users and 59 guests