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Ojai Valley School
by Wikipedia
Accessed: 7/2/20

Osel [Rangdrol Mukpo/Sakyong Mipham] was in boarding school in Ojai, California. We thought that an intense residential situation might help overcome his difficulties learning to read and write in English...

The day of his enthronement [1976], Gesar and I were driven by members of the Dorje Kasung to the dharmadhatu in Berkeley... Osel was also there to witness the enthronement. He was in boarding school at the Ojai Valley School near Santa Barbara at this time, a school founded on, the teachings of Krishnamurti and Rudolf Steiner. He was maturing into a much more confident and outgoing young man [14 yrs. old].


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




Ojai Valley School
Location: Ojai, CA, United States
Coordinates 34°27′0″N 119°9′38″WCoordinates: 34°27′0″N 119°9′38″W
Information
Type: Private, Boarding, Day
Established: 1911
President: Michael J. Hall-Mounsey
Faculty: 60
Campus size: 425 acres (1.72 km2)
Color(s): Green and White
Mascot: Spud
Website: http://www.ovs.org

Ojai Valley School is a co-educational independent boarding school in the Ojai Valley near the city of Ojai, California, United States. The school was founded in 1911 and offers pre-kindergarten through 12th grade education. [1]

The motto of the school is Integer Vitae. In English it means, "wholeness of life" or "symmetry of life".[2]

Ojai Valley School was one of the first boarding schools in the Western United States to establish English as a Second Language (ESL) programs for all ability levels.[3]

Campus and facilities

The school is located on two campuses in the Ojai Valley. The Lower Campus, located near downtown Ojai, enrolls day and resident students in grades pre-kindergarten to eight. The facilities include a performing arts center, cottage-style classrooms, dormitories, library, art studio, woodshop, technology center, athletic fields, a swimming pool, and stables for the equestrian program.

The Upper Campus, located seven miles (11 km) from downtown Ojai, is nestled amid orange groves and rolling hills in the east of the valley in Upper Ojai. The 195 acres (0.79 km2) campus enrolls day and resident students in grades nine to twelve. The campus is situated on a former cattle ranch and features dormitories, classrooms, athletic fields, climbing wall and ropes course, a swimming pool, as well as art and ceramics studios. The academic program on both campuses is challenging and well-rounded, encouraging students to explore their interests, know themselves, and develop a respect for others. Students participate in outdoor education, equestrian, fine and performing arts programs, as well as athletics and community service.


History

In the early part of the 20th century, an Eastern couple settled in the Ojai Valley and opened a small private school. Edward Yeomans, a Chicagoan educated at Phillips Academy and Princeton University, had written a series of articles in the Atlantic Monthly on the need for educational reform. The articles caught the eye of a wealthy businessman, Frank Frost, who persuaded Yeomans to move to Ojai and create a school that would embody his modern ideas.

At the core of Yeomans’ beliefs was the concept that children learn best through experience. Yeomans considered his own education to have been dull and stifling, and wanted to establish a school that would emphasize experiential learning and a love for the outdoors. He envisioned a place where music, art, and woodshop would be taught alongside math, history, and languages. Yeomans declared that “Integer Vitae” – meaning the wholeness of life, symmetry of life, and soundness of life would become the school’s motto and philosophy. The school has grown from a one-room classroom serving 12 pupils to a two-campus boarding and day school for more than 300 students in pre-kindergarten to 12th grades.


The school was heavily damaged by the Thomas Fire in December 2017. The fire destroyed two buildings on Upper Ojai campus, a dormitory and a science and technology building.[4][5]

References

1. Boardingschoolreview.com Stats
2. Privateschoolreview.com Information
3. Boardingschoolsusa.com Information
4. D'Angelo, Alexa (December 8, 2017). "Thomas Fire hits Ojai Valley School: 'It's a miracle there's anything left at all'". Ventura County Star. Retrieved 2017-12-09.
5. Hamilton, Matt (December 6, 2017). "Fire damages Ojai Valley School's upper campus, but administrators are determined to reopen for spring semester". LA Times. Retrieved 30 December 2017.

External links

• Ojai Valley School Official Website
• The Association of Boarding Schools profile

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History
by Ojai Valley School
Accessed: 7/2/20

In the early part of the 20th century, a distinguished Eastern couple settled in the beautiful Ojai Valley and opened a small private school. Little did they know it would be flourishing more than 100 years later. Edward Yeomans, a Chicagoan educated at Phillips Academy and Princeton University, had written a series of articles in the Atlantic Monthly on the need for educational reform. The articles caught the eye of a wealthy businessman, Frank Frost, who persuaded Yeomans to move to Ojai and create a school that would embody his very modern ideas.

At the core of Yeomans’ beliefs was the concept that children learn best through experience. Yeomans considered his own education to have been dull and stifling, and wanted to establish a school that would emphasize experiential learning and a love for the outdoors. He envisioned a place where music, art, and woodshop would be taught alongside math, history, and languages. Yeomans declared that Integer Vitae – meaning the wholeness of life, symmetry of life, soundness of life, and, therefore poise and strength of life – would become the school’s motto and philosophy.

Today, the breadth of learning experiences offered at OVS is Yeomans’ legacy. The school has grown from a one-room classroom serving 12 pupils to a two-campus boarding and day school for nearly 300 students in pre-kindergarten to 12th grades. But its values and spirit remain the same.

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Ojai Valley School merged educators dreams
by David Mason
Ojai Valley News
October 1, 1999

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Frost Hall, designed by Wallace Neff.

“[The Ojai Valley School] So far it has proven very successful, combining as it does the most intelligent educational methods of the best city schools and the beautiful and healthful environment of the Ojai.”

-– Country Life Magazine, September 1924


During 1909, Walter W. Bristol organized the Nordhoff Union High School in the town of Nordhoff, now Ojai, and became the school’s first principal.

He held that position until 1919, when he resigned to assist his wife in the running of a small country school that she was operating, known as the Bristol School.

Mrs. Bristol’s school had started in the fall of 1912, with two students. Classes were held in her home on the northwest corner of Ojai Avenue and Bristol Road. The house had been built in 1911, and it was typical wooden construction with a screened-in sleeping porch that ran across one end.

By 1913, the sleeping porch had been divided into classrooms and desks were installed, so as to accommodate more pupils.

The need for a progressive private school was very much in evidence in the small western town.

Before long, a separate school building was erected farther north on their property. The Bristols felt that their new building would probably accommodate up to 15 pupils, but before long that total had reached 25 pupils. It was indeed a crowded little school.

The great forest fire of 1917, which had burned the Foothills Hotel and 60 other building in the Ojai Valley, also destroyed the charming little Bristol School. The fire, however, did not burn the cottages that were on the same property, so classes continued. The Bristols had been asked to board students at the their school, but there had not been enough room. Now that the building was to be rebuilt, they made plans to include rooms for boarding students and three classrooms. It was a very successful school. The outdoor life in a superb winter climate and amidst charming scenery made the school life both wholesome and attractive.

Another person who had a profound interest in the local children’s education was Edward Yeomans. Arriving in the valley for the winter of 1912, Yeomans was not happy about coming to California from his home in the east. He was working for the family business, Yeomans Brothers Co., a water pump manufacturing company, and his feelings about California were that it was merely a vacation spot for rich bankers with whom he had absolutely nothing in common. However, the beauty of the Ojai Valley and the simplicity of life here convinced him that he could find no better place in which to spend the winter.

Yeomans wrote to his friends in the east: “I felt this valley to be the most beautiful spot in the world. Fruit orchards and their blossoms, and the entire 15 miles from Ventura to Ojai, not a house visible! They valley itself was fully planted in orange groves, or left as God made it; acres of live oak trees and acres of wild wheat growing under the live oaks awaiting harvesting. Olive and fig trees line all roads and mark the divisions of property.”

Deciding to stay in the Ojai Valley, Yeomans resigned his position at the family-owned company. His desire to start a school of a progressive nature took full charge of his thinking. He had found the perfect spot for his new school, the Ojai Valley, a place he had grown to love. A valley “completely unspoiled by man — nature so generously holding her beauty and rich gifts for man’s careful husbanding on so vast a scale that man was rarely visible.”

Yeomans heard that the Bristols would be interested in selling their school and property, but Yeomans was not interested in the Bristol property or the buildings, so the Bristols agreed to sell him only the goodwill in the school.

A meeting of the prominent local residents was called to discuss the plans of Yeomans’ new school. A name was decided upon, the Ojai Valley School, and it would need to have beautiful buildings in order to be a credit to the community.

Mary Bard, the wife of Senator Thomas Bard, attended the school meetings, and she was the most enthusiastic person there. Mary Bard had married the senator in 1878, and they had seven children. It was not surprising that she was interested in education.

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Thomas R. Bard
United States Senator from California
In office: February 7, 1900 - March 3, 1905
Born: December 8, 1841, Chambersburg, Pennsylvania
Died: March 5, 1915 (aged 73), Port Hueneme, California
Nationality: American
Political party: Republican
Military service
Branch/service: Union Army
Battles/wars: American Civil War

Thomas Robert Bard (December 8, 1841 – March 5, 1915) was a political leader in California who assisted in the organization of Ventura County and represented the state in the United States Senate from 1900 to 1905 as a Republican. He is known as the "Father of Port Hueneme" for his efforts in building and expanding the city, as well as the first and only deep water port in the area. He is one of the founders of the UNOCAL company.

Early life

Born in Chambersburg, Franklin County, Pennsylvania on December 8, 1841, Bard attended the common schools, and graduated from the Chambersburg Academy in 1858. He studied law in school, and before his graduation, he secured a job with the Pennsylvania Railroad Company. Later, he became an assistant to the superintendent of the Cumberland Valley Railroad. Other business ventures included the grain business in Hagerstown, Maryland. During the early part of the Civil War, Bard served as a volunteer Union scout during the invasions of Maryland and Pennsylvania by the Confederates.

In 1865, Bard arrived in Ventura County, California to develop his uncle Thomas A. Scott's properties in Ojai. In 1867, Bard would become the first person in California to produce oil from a drilled well.[1]

Political career

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Senator Thomas R. Bard

Thomas R. Bard moved to Ventura County, California in 1864 and served as a member of the board of supervisors of Santa Barbara County from 1868 to 1873. In 1871, he was appointed as a commissioner to organize Ventura County. During this time, he purchased and subdivided Rancho El Rio de Santa Clara o la Colonia and laid out the plans for Port Hueneme, California, the future site of his Berylwood estate.

Bard was the California delegate to the 1884 Republican National Convention, and later served as the director of the California state board of agriculture from 1886 to 1887. In 1887, Bard became a founding board member of Occidental College. He was elected as a Republican to the United States Senate to fill a vacancy in the term that began on March 4, 1899. He served from February 7, 1900 to March 3, 1905. Bard was unsuccessful in his 1904 reelection bid. During his term Bard served as the chairman of the Committee of Fisheries (for the Fifty-seventh Congress) and served on the Committee on irrigation (for the Fifty-eighth Congress). One of Thomas R. Bard's notable achievements during his time in office was to appoint George S. Patton, later General Patton, to West Point.[2]


Family and later life

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Contemporary photo of Bard Mansion on his Berylwood estate.

Thomas R. Bard became a successful business man, and held profitable interests in several oil companies. Thomas R. Bard and his brother, Dr. Cephas Little Bard, established the Elizabeth Bard Memorial Hospital in Ventura as a memorial to their mother.[3] His son, Archibald Philip Bard, became a noted physiologist and the dean of Johns Hopkins Medical School.

He died at his Berylwood home in Port Hueneme, California on March 5, 1915 and was interred in the family cemetery on his estate. His remains were moved to Ivy Lawn Cemetery in Ventura, California by the military.[4]

References

1. Nelson, Mike (2020). "The Hunt for California Crude". AAPG Explorer. 41 (2): 18. Retrieved 13 February 2020.
2. "Archived copy". Archived from the original on 2011-11-13. Retrieved 2012-03-29. The United States Army. "History of the Army Olympians: A General Athlete" http://WWW.ARMY.MIL
3. City of Ventura. Detail Sheet #19 accessed 29 September 2013 from link on City Map with Historic Landmarks
4. "Thomas R. Bard". Ivy Lawn Memorial Park & Funeral Home. Retrieved 29 September 2016.

Further reading

• Biographical Directory of the United States Congress
• Hutchinson, William Henry. Oil, Land, and Politics: The California Career of Thomas R. Bard. 2 vols. Norman: University of Oklahoma Press, 1965.
• Lawrence Kestenbaum. The Political Graveyard

External links

• Works by or about Thomas R. Bard at Internet Archive

-- Thomas R. Bard, by Wikipedia


When asked what type of school Yeomans was interested in starting, he responded, “A school whose main subjects are music, nature study and shop work. No languages for little children and no English grammar taught to them. No arithmetic at first, except what we need for work in construction. No desks fastened to floors, just desks that could easily be moved for acting of ballads or poetry. No examinations, no discipline for its own sake, but inner control, and consideration for all working in the school, and so, good citizenship.”

Mary Bard was much stirred and inspired by Yeomans’ talk and said she wanted to do whatever she could in order to help start such a school. Frank Frost, another valley resident, also wanted to do his share of work toward the new school.


E. D. Libbey, Ojai’s greatest benefactor, had just subdivided a large tract of land and had named it the Arbolada; and Frost felt that the lots in the subdivision would sell more rapidly if there were a school nearby. Frost wrote to Libbey in Toledo, Ohio and said, “You never can sell your land unless you can also say there is a good school nearby.” It was just the right message. Libbey donated a parcel of land to the group with only one restriction. They could have any amount of land they required, but it had to remain in the ownership of Libbey until three years had passed and the school had succeeded. The Ojai Valley School officially opened for business in October 1923.

With so many students requesting to attend the new school and wanting to be boarding students, Frost decided that to do his part, he would build a dormitory for the school. He supervised the building, which originally would hold 30 students, and it was filled to capacity the first day.

Yeomans wrote to Mrs. Gudrun Thorne-Thomsen to see if she could be persuaded to leave the Francis Parker School of Chicago and come to the Ojai Valley and be principal of the new school. Thorne-Thomsen accepted the position and arrived in the valley, only to be sick most of the first year; so it was up to Yeomans to be in charge during that time. He thought of himself more in the capacity of janitor rather that principal. He felt that “a school and its faculty are not a group working together for the benefit of the school on equal footing always, the school has no power of growth.”

As word spread up and down the state about this new school and the progressive learning that was taught there, people became anxious to hear all they could about it. Invited to speak at a large function in Los Angeles, Yeomans found himself extremely nervous in front of the crowd of people. Once he had spoken a few words, in which he referred to himself “as a pump manufacturer, not an educator,” he became at ease. He said he “was there as a rebel against his own painful and unhappy education in childhood, where fear ruled his entire life and school was a prison.” At that time he had promised himself when he grew up, he would try to save other children from such an unhappy life.

Libbey advertised the new school in his sales brochures for his Arbolada lots. “In this lovely sport, far away from the noise and crowding of city schools, children are given a superior training” and a far finer appreciation of life. The purpose of the school is “to cherish and develop the individuality of each pupil rather than to turn out a rubber stamp product.” This proved to be a successful move for both.

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Ojai Valley School
by Lynn Yoakum Taylor
2014

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Karen Morse.
One: A Little History. The Threshold. Over the course of OVS's first 100 years, more than 5,340 children have enrolled to be educated by dedicated teachers who measure their own success by the success of their students. Students from 34 countries have come to seek the academic and social guidance that would allow them to contribute to the diverse global community. More than 2,400 students have come from the United States, with the remainder from as far away as China, Japan, Saudi Arabia, Thailand, Vietnam, and South Korea. From its roots in 1911, the school has followed the same motto: "Nothing less than your best." Each student is encouraged to reach his or her full potential, both academically and socially. This book describes the experiences of those students during the school's first century. Over this span of years, there have been 23 heads of school at the Upper and Lower Campuses. Karen Morse, seen here at the threshold of the Lower Campus in 2012.

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Paradise. The Name Ojai, derived from the Chumash Indian word A'bwai ("moon"), was given to an inland California valley by early Spanish settlers. A.H. Campbell's 1854 lithograph (pictured), part of a survey for a transcontinental railroad from California to Mississippi, is the earliest known image of the Ojai Valley. The village began in 1874 as the dusty western town of Nordhoff, named for author and journalist Charles Nordhoff. The name was changed to Ojai in 1917 for three reasons: people were already calling the village Ojai; Nordhoff was a German name, unpopular during World War I; and mail was being erroneously delivered to Norwalk, California, instead of Nordhoff. In 1997, Don Weinman noted, "Most residents are sure Ojai means 'nest' in the Chumash language, but experts disagree. They say it means 'moon.' Those of us who live here say it doesn't matter. To us, it means paradise.' (OVM.)

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Edward Libbey. Edward Drummond Libbey, founder of the Libbey Glass Company of Toledo, Ohio, and his wife, Florence, loved to vacation in the Ojai Valley, staying at the exquisite Foothills Hotel. They and other guests arrived by horse-drawn conveyance, such as Thomas Clark's "six-in-hand" (below). In 1911, the Libbeys built a home on Foothill Road. Thus began the great influence Libbey would have on Ojai and Ojai Valley School. Libbey, a leading benefactor of the Ojai Valley, tried to market 360 acres west of Nordhoff, which he referred to as "the Arbolada," to Easterners. Although The Thacher School for boys had been established about five miles east of Ojai in 1889, people advised Libbey that potential home buyers would be more interested if a private, coeducational school existed in the area. Libbey agreed to donate three acres for this purpose. (Both, OVM.)

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Before the Arcade. The above image shows downtown Nordhoff in 1915 before the arcade was added. Horses and buggies moved lazily down the dirt road that was Main Street, late named Ojai Avenue. The businesses ranged from a drugstore, a barbershop, and a clothing emporium to mercantile stores and a telegraph office. Electricity did not come to the valley until 1913. The arcade, shown below soon after construction in 1917, looks very much the same today. Vehicles of the 1900s parked at an angle to the shops but later had to park parallel to the curb because of increased traffic. Unfortunately, the stately oaks and sycamore trees that Libbey once protected eventually had to be removed for safety reasons. The citizens of Ojai still take pride in keeping their village quaint, minimizing or prohibiting modern developments such as parking meters and fast-food franchises. (Both, OVM.)

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Civic Center Park. Edward Libbey, pictured [below] with his wife, Florence, around 1901, saw a need to improve the downtown business area, so changes in the valley accelerated sharply after he arrived. His most notable project was financing a face-lift of Main Street. Storefronts were transformed in the Spanish style, a Mission Revival arcaded walkway went down the side of the business area, a Spanish-style tower was constructed for the main post office, and the same style continued with a pergola and a city park across from the arcade. Here, families enjoyed picnics and listened to music. The photograph above, with a view looking west toward the tower, shows the entrance to the park. This became the site of the renowned Ojai Music Festival, which began in 1947 and continues today. (Above, David Mason collection, below, OVM.)

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Very Little Change. When Ojai Valley School opened at its Arbolada location in 1923, the town of Ojai looked very much as it does today. In 1917, the citizens wanted to have a special day to honor Libbey's contributions to the town. The name "Ojai Day" was given to this special occasion, and it is still celebrated. The above image shows the paved Ojai Avenue in 1930. Between 1960 and 1990, the structures and even the park began to deteriorate, but by 1990, there was an increased emphasis on preservation and renovation. The same view in 2011 is shown below. (Above, OVM; below, photograph by author.)

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The Ojai. Tennis came to the valley in 1892 when Sherman Thacher and his brother William built the first packed-dirt courts marked with chalk on Thacher property. The first tournament was held there in 1893, and subsequent tournaments began drawing tourists. Men's dress code early in the 20th century required long pants. By 1907, women's interscholastic competition was introduced, and the ladies wore white dresses. By 1912, the Ojai Tournament was the largest amateur tournament held in the United States. In 1917, courts were constructed on land donated by Edward Libbey in the middle of town, and over the years, this tournament, known as "the Ojai," has attained national status. The Ojai tennis tournament celebrated its 100th anniversary in 2000. (Both, OVM.)

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The Foothills Hotel. Given the need for more accommodations, the Foothills Hotel was constructed in the west end of the valley and opened on January 19, 1903. This facility attracted the wealthy clientele that Libbey hoped would purchase property in the Ojai Valley. The hotel burned to the ground in 1917, but was rebuilt in 1918. It continued to flourish until the onset of the Great Depression in 1929. The hotel finally met its demise in 1976, and an Ojai treasure was lost. (OVM.)

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Benefactors. After purchasing the Bristol School, Edward Yeomans opened Ojai Valley School (with 38 students) in the winter of 1923, on land donated by Edward Libbey for a "private co-educational school." Funds for a dormitory, classrooms, and a shop were provided by Frank Frost. Land for the athletic and gymkhana fields was donated by Mary Ford [Mrs. William Ford].

William Ford was a successful businessman from the Midwest with an impressive resume and eclectic interests. Inheriting his father’s insurance empire, he used some of the capital to found the Ford Plate Glass Corp. becoming an important figure in the production of modern industrial glass. Later he was appointed president of the Bolsa Chica Oil Corporation after the unexpected death of its founder and his friend, Irving Augur. Though his primary residence was in Ohio, Ford had a number of homes across the country including a working cattle ranch in Montana that was rumored to have the world’s largest herd of Holsteins. One of his favorite retreats, however, was his winter estate in Ojai, California. (Sheet Metal Worker. Vol. 26 1935)

After WW I Ojai (originally named Nordhoff) became a winter destination for many American millionaires looking for healthy air and a temperate climate. In 1908 Edward D. Libbey, a glass manufacturer from Ohio, bought a large tract of this undeveloped land and commissioned Myron Hunt to design a Spanish-revival style home for his property. (Libbey continued to add to his home, hiring Los Angeles architect Wallace Neff in 1923 to design an elaborate stable complex.) In 1917 after fire destroyed much of Nordhoff, Libbey personally oversaw its revitalization to recreate his “version of castles in Spain.” (Westways. July, 1937) Libbey hired the architectural firm of Mead and Requa to implement his ideas. The town of 500 officially became Ojai in 1921 and Libbey began promoting its livability to many of his friends and colleagues. Among those who followed him to Ojai were Irving Augur and William Ford. Auger and Ford selected Paul R. Williams to design their winter residences.

Architectural “revival styles” were the rage in Southern California before WWII. Spanish Colonial dominated both commercial and residential construction. With its characteristic clay tile roof, arches, balconies and stucco-like finishes, the style was believed to compliment California’s moderate climate and outdoor living. Ford commissioned Paul Williams in 1928 to plan a residence sympathetic with Ojai’s new aesthetic. Williams was already recognized for his mastery of the revival genre. Williams used period styles as inspiration and skillfully combined the “historic” with modern function, current technology and client lifestyle to create a unique home. The Ford “hacienda” built around a landscaped courtyard (image 2) with a tiled 3-tiered fountain and rooms with panoramic views of the Ojai Valley was his design for this family. (Architect and Engineer. March, 1946)

Ford purchased property in Ojai’s Country Club Estates and his 16-room, 14,000-square-foot home was the first built in the development. While Ford wanted his home to have a heritage look, he insisted on the latest modern building materials and gadgets. Williams, a master of architectural disguise, successfully concealed the modern features behind white paint, plasterwork, wrought iron details, wooden shutters and thousands of handmade decorative tiles. (San Valle Tile Kilns featured photographs of the house in its print advertisements.) Using concrete blocks on the exterior, Williams and the contractor created the impression of aged adobe brick. The result was a new home with an instant California pedigree.

“This artistic country home is designed in Antique Spanish Architecture to harmonize with the magnificent surrounding scenery.” (Southwest Builder and Contractor. May 2, 1930)

The Ford residence was well known throughout Southern California for its comfort, beauty, extensive outdoors entertaining areas and natural setting. Though Ojai was located in a rural California outpost, the house included a tennis court, swimming pool, elaborate outdoor areas for entertaining and Blackburn’s Disappearing Rollup Window Screens. Images of the house appeared in popular contemporary magazines as an example of ideal California living, attracting both the wealthy and those aspiring to live like them to Ojai.

William Ford died in Ojai within five years of completing his home. The Los Angeles Times reported, “He had been ill only a few days, having suffered a stroke after returning from an eastern business trip.” (May 3, 1935)

Thanks to historian Charles J. Fisher for his insights into the Williams Ford residence and use of his images.

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-- William Ford Residence, Ojai, CA, by Paul Revere Williams American Architect


Renowned architect Wallace Neff designed the new school.

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Two, Wanting a Little More for the Children.
A Simple Beginning. In 1911, Dr. Philip Schuyler Van Patten; his wife, Emily Adams Van Patten; and their two small sons, Philip, age six (left), and Charles, almost four (right), settled in the Ojai Valley. The Van Pattens wanted structure and a broad exposure to life and nature in their sons' lives and thought a small school situation within the home would be idea. They hired Ida Belle Lamb as a tutor for two hours per day. A year later, Ida Belle, who was getting married, recommended her sister, Olive Bristol, as a teacher for the boys. Olive and her husband, Walter Bristol, taught classes in their own home, located near the present-day northwest corner of Ojai Avenue and Bristol Road. The young boys, along with the Bristols' seven-year-old daughter, Esther, began their studies in the fall of 1912. A large sleeping porch at their home was divided into classrooms to accommodate desks for more pupils. (OVM.)

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Earliest Photograph. This 1914 school photograph is the earliest image of Olive Bristol (standing, far right) and the Bristol School. The school filled a void in many people's plans for their children, and so it continued to grow. By 1915, a small school building was erected to house 12 to 15 pupils, but it was not long until it was bursting at the seams with 25 children. In 1916, at age 11, Philip Van Patten became the first graduate of the Bristol School. The disastrous Ojai fire of 1917 destroyed most of the Bristol School, which was also the family's home. Only the cottages remained, but the Bristols continued educating children. When reconstruction was planned, there was a request for boarding accommodations for six girls. In 1922, Olive retired, and Edward Yeomans bought the school. He reopened it as Ojai Valley School in 1923 on land donated by Edward Libbey between El Paseo Road and Ojai Avenue. While the dorm and classrooms were being constructed, the children remained at the Bristols' home.

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Progressive Educator. Edward "Ned" Yeomans married Julia Day at Lake Forest, Illinois, in 1904. He and his wife adopted a baby, Andrew, in 1911, and three years later, another son, Edward Jr., was born. Desiring a better education for their boys, Yeomans became instrumental in promoting progressive education in the public schools of Winnetka, Illinois. His system encouraged students to progress at their own rates and to be responsible for their own learning. In 1919, the family returned to the Chicago area to give their boys a year in the Francis Parker School. While in Chicago, Yeomans published his progressive ideas on education in his book Shackled Youth. The 1922 photograph above includes, from left to right, Ned, Ed, Julia, and Andrew.

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Frank Jefferson Frost. Frank Frost was born in Missouri and earned an engineering degree from the University of Missouri. He had worked in a number of professions, most recently as the treasurer of the Standard Oil Company of New York. As a winter visitor to the Ojai Valley, Frost had read Yeomans's Shackled Youth, and his pamphlets on progressive education with extreme interest. Frost wanted more for his only son, Morris, and had yet to find a suitable school. Encouraged by his wife, his mother, and Frost, Yeomans was persuaded to leave Illinois and set up residence in Ojai, where Morris Pratt Frost and the Yeomans' boys could experience the outdoor life of the West. In addition, Yeomans could create a school that would put into practice his unique perspective on childhood education. Frost approached Edward Libbey and asked him to donate a parcel of land from his Arbolada tract for this purpose.

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Philosopher. When Edward Yeomans, pictured here in 1941, first arrived in the Ojai Valley, he was awed by its simplicity and beauty. He was amazed by the orange groves and fruit orchards that ran from Ventura to Ojai. He saw the grandeur of the mountains and the stark beauty of the trees and shrubs on their slopes. Yeomans said, "It was the most beautiful spot on earth." In a sense, Yeomans's educational philosophy was fulfilled by the beauty of the Ojai Valley. Here, he could put the philosophy he had carefully crafted in Shackled Youth into practice. Here, he could create a school focused on experiential learning. In his words, "Unless a community is a good place for children, unless it can take care of their growth intelligently, it cannot stand the test of time."

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Basic Principles. Yeomans never compromised his educational ideals; educational reform was his dream and desire. He was motivated by the beauty of nature and intriguing conversation and was inspired by life outdoors. He felt compelled to speak on behalf of children across the country. Teaching was an art, and he felt that each teacher must be an artist. "Experiencing instead of telling" was one of his core principles. He envisioned a school where children could pursue artistic expression alongside mathematics, history, and science. Yeomans's precepts in action can be seen in this image, which shows children painting in the great outdoors.

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Ned's Shop. Written over the doorway of the OVS shop (this image shows the shop's interior) are the words of Horace, Integer Vitae, principles upon which Yeomans based his school.

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Early Donors. In 1923, Katharine Twichell [Mrs. Burton Twichell], one of the founding members of the holding company that owned the school prior to incorporation in 1925, donated money for the first primary classroom building at OVS (above). While construction on new classrooms and the Frost Hall dormitory (below) was being completed, students continued their studies and residence at the Bristol cottages. Mary Bard, a charter member of the board of trustees, donated funds for additional classrooms, an assembly hall, and offices. In 1926, all OVS activities were moved to its present Lower Campus location.

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Frost Hall dormitory.

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All-School Photographs. From its beginning, the school established a tradition of taking all-school photographs. This tradition has continued as the school has grown. This 1938 picture shows the 45 students enrolled that year.

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Ojai Valley School Lower Campus 2010-2011
The School Has Grown. This image shows the Lower Campus in 2011. There are nearly five times as many students as in the 1938 image. Note that the dress code has changed but the venerable oak trees remain.

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Boarding Student. In 1923, at age seven, Morris Frost was among the first boarders to attend OVS. He took up residence in the Bristol School cottages until the completion of Frost Hall in 1924. Morris's father, Frank, was more than willing to donate anything the school needed to give his son the education that followed Yeomans's beliefs. This image shows Morris at age 10 or 11.

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Reading. One of Edward Yeomans's legacies is the belief that reading is the foundation of lifelong learning. Even before a student arrived on campus, he or she was expected to prepare for the upcoming year by reading five or six books over the summer and being prepared for an in-depth discussion during the first week of the fall term. Here, Kitty Bragg manages her reading class with quiet firmness. All the children loved and respected her.

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Early Growth. Frank Frost was a widower when he and his son Morris moved to Ojai. Morris attended the Bristol School until the opening of Ojai Valley School in October 1923. As he had promised, Frost supplied the funds to build a shop and a dormitory to hold 30 boarding children. By the fall of 1924, the dorm was filled to capacity. Almost 100 years later, this little school has grown to two campuses, accommodating more than 300 boarders and day students from prekindergarten to 12th grade.

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Wallace Burr.
Pioneers. Ojai Valley School began as a tutoring program in the home of Phillip and Emily Van Patten. It grew under the guidance of Olive Bristol and flourished under the vision and philosophy of Edward Yeomans. Although Yeomans's view remained important to the ethos of Ojai Valley School, the "real world" of education inevitably intervened. Issues of funding and concerns that students were not receiving a conventional education were raised by parents and faculty. This eventually led to a restructuring of the school's daily schedule and curriculum. Classes were set up to be better aligned with standard subject matter, all the while retaining an emphasis on creativity, experiential learning, and individuality. This transition was orchestrated by a series of exceptional individuals, beginning with Gudrun Thorne-Thomsen and continuing with Wallace Burr (pictured). Teachers often worked without pay for long periods because they believed in the education of children and the values of the school's founders.

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Gudrun Thorne-Thomsen.
First Lady in Charge. Olive Bristol was contemplating retirement in 1921, and Yeomans saw an opportunity to open his own school with the existing Bristol enrollment. He agreed to purchase the school from the Bristols in 1922. The transfer took place on March 15, 1923, when the Bristol School became Ojai Valley School, continuing to operate on the Bristol property while the new campus was being completed. Then, tuition was $200 a year. Yeomans selected Gudrun Thorne-Thomsen (pictured), an advocate of progressive education and a Norse mythology teacher whom he had met in Chicago in 1919, as the first headmistress. One of her teachers, Kitty Bragg, admired her administrative abilities. "Mrs. Thorne-Thomsen was an exacting headmistress, but supported and defended her teachers, if necessary, until they proved inadequate or unworthy, in which latter case they didn't stay long at the school."

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A Woman of Many Talents. When the Bristol School became Ojai Valley School in 1923, it was agreed that Thorne-Thomsen would make decisions regarding educational and disciplinary matters as the new headmistress. She was known for her lectures on children's literature and on improve the standards of education. She authored several children's books and was a much-loved storyteller. Thorne-Thomsen was a stern disciplinarian and served as headmistress from 1923 to 1936.

In 1925, during her term, the first board of trustees was appointed. Those selected to serve on the board were Morgan Barnes, Frank Frost, Georg Thorne-Thompson [Georg Thorne-Thomsen; B. 1871 (Norway); D. May 28, 1936 (Ventura, Calif.); Spouse: Gudrun Nielsen Thorne-Thomsen (1873-1956); children: Francis Thorne-Thomsen (1897-1987) & Leif Thorne-Thomsen (1907-1994)], Carl Lindin [Mrs. Carl Eric Lindin], Mary Bard, and Edward Yeomans. When the school and its students moved to the new campus, there were 48 day students and 17 boarders.

Educational

The graphic relief map, North America. Designed and drawn by Georg Thorne-Thomsen. 1:6,336,000. A.J. Nystrom & Co., Chicago [1915].

The graphic relief map, South America. Designed and drawn by Georg Thorne-Thomsen. 1:6,336,000. A.J. Nystrom & Co., Chicago (1915].

Nystrom (A.J.) and Company, Chicago. The Webster-Knowlton_Hazen European history maps; a teacher's manual, by Georg Thorne-Thomsen. © 15Sep24, Nystrom & Co.


-- Bulletin of the American Geographical Society, Volume 47, by American Geographical Society of New York


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Re: Freda Bedi Cont'd (#2)

Postby admin » Fri Jul 03, 2020 9:47 am

Gudrun Thorne-Thomsen (1873-1956) [Excerpt] from
Storytelling: Art and Technique: Art and Technique, Third Edition
by Ellin Greene

In 1944 a group of children’s librarians at the New York Public Library listened to a small, quiet, unassuming woman tell “East of the Sun and West of the Moon.” The story came alive as this master storyteller used only her lovely voice, perfect timing, and unobtrusive, spontaneous gestures to tell the tale. The storyteller was Gudrun Thorne-Thomsen.

Gudrun Thorne-Thomsen was born on April 8, 1873, in Trondheim, located on one of Norway’s beautiful fjords. When she was four years old the family moved to Bergen, Norway’s chief seaport, where she saw ships of many countries and listened to the sailors’ tales from other lands. Her grandmother read to her and to the other children in the family and told them stories about the great Norse heroes and about trolls and nissen.

Some Santa researchers associate Santa with the Norse "god" of Odin or Woden. Crichton describes Odin as riding through the sky on an eight-legged, white horse name Sleipnir. (Santa originally had eight reindeers, Rudolph was nine). Odin lived in Valhalla (the North) and had a long white beard. Odin would fly through the sky during the winter solstice (December 21-25) rewarding the good children and punishing the naughty. (Crichton, Robin. Who is Santa Claus? The Truth Behind a Living Legend. Bath: The Bath Press, 1987, pp. 55-56)

Mythologist Helene Adeline Guerber presents a very convincing case tracing Santa to the Norse god Thor in Myths of Northern Lands:

Thor was the god of the peasants and the common people. He was represented as an elderly man, jovial and friendly, of heavy build, with a long white beard. His element was the fire, his color red. The rumble and roar of thunder were said to be caused by the rolling of his chariot, for he alone among the gods never rode on horseback but drove in a chariot drawn by two white goats (called Cracker and Gnasher). He was fighting the giants of ice and snow, and thus became the Yule-god. He was said to live in the "Northland" where he had his palace among icebergs. By our pagan forefathers he was considered as the cheerful and friendly god, never harming the humans but rather helping and protecting them. The fireplace in every home was especially sacred to him, and he was said to come down through the chimney into his element, the fire. (Guerber, H.A. Myths of Northern Lands. New York: American Book Company, 1895, p. 61)


The unusual and common characteristics of Santa and Thor are too close to ignore.

• An elderly man, jovial and friendly and of heavy build.
• With a long white beard.
• His element was the fire and his color red.
• Drove a chariot drawn by two white goats, named called Cracker and Gnasher.
• He was the Yule-god. (Yule is Christmas time).
• He lived in the Northland (North Pole).
• He was considered the cheerful and friendly god.
• He was benevolent to humans.
• The fireplace was especially sacred to him.
• He came down through the chimney into his element, the fire.

Even today in Sweden, Thor represents Santa Claus. The book, The Story of the Christmas Symbols, records:

Swedish children wait eagerly for Jultomten, a gnome whose sleigh is drawn by the Julbocker, the goats of the thunder god Thor. With his red suit and cap, and a bulging sack on his back, he looks much like the American Santa Claus. (Barth, Edna. Holly, Reindeer, and Colored Lights, The Story of the Christmas Symbols. New York: Clarion Books, 1971, p. 49)


Thor was probably history’s most celebrated and worshipped pagan god. His widespread influence is particularly obvious in the fifth day of the week, which is named after him – Thursday (a.k.a. Thor’s Day).

It is ironic that Thor’s symbol was a hammer. A hammer is also the symbolic tool of the carpenter – Santa Claus. It is also worth mentioning that Thor’s helpers were elves and like Santa’s elves, Thor’s elves were skilled craftsman. It was the elves who created Thor’s magic hammer.

In the Handbook of Christian Feasts and Customs, author Francis Weiser traces the origin of Santa to Thor: "Behind the name Santa Claus actually stands the figure of the pagan Germanic god Thor." (Weiser, Francis X. Handbook of Christian Feasts and Customs. New York: Harcourt, Brace & World, Inc., 1952, p. 113)

After listing some the common attributes of Thor and Santa, Weiser concludes:

Here, [Thor] then, is the true origin of our "Santa Claus." ... With the Christian saint whose name he still bears, however, this Santa Claus has really nothing to do. (Weiser, Francis X. Handbook of Christian Feasts and Customs. New York: Harcourt, Brace & World, Inc., 1952, p. 114)


Another interesting trait of Thor is recorded by H.R. Ellis Davidson in Scandinavian Mythology, "It was Thor who in the last days of heathenism was regarded as the chief antagonist of Christ." (Davidson, H.R. Ellis. Scandinavian Mythology. New York: Peter Bedrick Books, 1982, p. 133) In case you are not aware, an "antagonist" is an enemy, adversary or replacement.

The bizarre and mutual attributes of Thor and Santa are no accident.

-- Santa Claus: The Great Imposter, by Dr. Terry Watkins, Th.D.


Gudrun’s mother, Fredrikke Nielsen, was an actress, famous for her portrayal of the women in Henrik Ibsen’s plays. The home Gudrun grew up in was an exciting place, frequented by musicians, poets, and writers, and alive with amateur theatricals, singing, and storytelling in which the entire family took part. It is little wonder that she grew up to love literature, to understand the strength and power of words, and to scorn careless speech.

When Gudrun was 15 years old, she came to Chicago to live with her mother’s sister. There she trained to be a teacher at the Cook County Normal School and came under the influence of Colonel Francis W. Parker, whom John Dewey called “the father of progressive education.” In 1893, she married Georg Thorne-Thomsen and the young couple made their home in Chicago.

Gudrun joined the staff of Colonel Parker’s new school. Parker’s innovative ideas in education attracted the attention of William Rainey Harper, then president of the University of Chicago. Harper invited Parker to bring his school to the university as part of the newly formed School of Education and to become director of the Laboratory Elementary School. John Dewey, already at the university as head of the Elementary School of the Department of Pedagogy, was appointed head of the Laboratory High School. The laboratory schools were Froebel-inspired, and storytelling was prominent in the curriculum. Harper, active in the Chautauqua movement and a storyteller himself, strongly supported the 1901 appointment of Gudrun Thorne-Thomsen to the faculty of the university as teacher of third grade in the elementary school, critic teacher and instructor in the School of Education. She taught courses in oral reading, history, and literature for lower grades; reading in primary grades; children’s literature; and storytelling.

During 1908-1909 Thorne-Thomsen was on leave from the University of Chicago to serve as a storyteller in branch libraries opened by the Chicago Public Library in park recreation buildings. These programs were jointly sponsored by the Chicago Public Library, the Chicago Association of Collegiate Alumnae, and the Chicago Woman’s Club. The program was so successful that story hours became a regular part of the library’s service to children. Thorne-Thomsen began retelling the old Norse folktales for children, and out of this came her first book, East of the Sun and West of the Moon, in 1912.

Her reputation as a gifted storyteller grew and Thorne-Thomsen was invited to lecture on storytelling throughout the Midwest, California, Oregon, and Hawaii. She annually lectured on storytelling and folklore at the Western Reserve Library School and the Carnegie Library School of Pittsburgh. In 1923 she and her husband joined the faculty of the Ojai Valley School near Santa Barbara, California, and she became the school’s first principal.

Soon after her husband’s death in 1936, Thorne-Thomsen retired as principal and launched a new career both as a visiting storyteller and as a recording artist for the Library of Congress and, later, for the Victor Company. Two books, The Sky Bed and In Norway, followed in the 1940s. In 1953 she was still training librarians in the art of storytelling in formal workshops and at informal gatherings.

“Perhaps the most wonderful thing of all,” one of her students of that period reported, “was to make us feel that we could tell stories too; that it was not some difficult art to be mastered by only a few gifted individuals, but the rightful heritage of us all and a source of great joy.”5

She died in 1956, but not before she knew – and took joy in the knowledge – that she would be honored with a day of storytelling at the storytelling festival to be held in Miami Beach during the 1956 American Library Association conference. “You librarians who work with children,” she wrote in acknowledgement of the honor, “I congratulate you on keeping alive the art of storytelling.”6

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7: The German Millennium, [Excerpt] from The Occult Roots of Nazism: Secret Aryan Cults and Their Influence on Nazi Ideology: The Arisophists of Austria and Germany, 1890-1935, by Nicholas Goodrick-Clarke

FRITZ SAXL, the German historian of Renaissance ideas, was an early observer of the renewed interest in fortune-telling at the beginning of the twentieth century. He dated its origins to around 1910, while noting that a number of periodicals devoted to astrology sprang up over the next decade in Germany, accompanied by textbooks, prophecies and reprints of astrological classics. In due course palmistry, numerology, cabbalism and tarot supplemented astrology to form the principal scientific bases of a popular divinatory movement which grew prodigiously in the 1920s....He considered its modern manifestation to be one of the omens of the First World War.

[Guido von] List's prophecies were addressed collectively to the German nation and appeared to fulfil a similar function to individual fortune-telling. He foretold that an age of universal prosperity was approaching to alleviate the tribulations of German nationalists in Central Europe... The prophecy of a happy national future complemented his nostalgia for a lost golden age inasmuch as it denoted the restoration of his imaginary traditional world. Past and future represented the twin poles of a counter-ideal in time generated by a profound disenchantment with the present; the secret Armanist heritage throughout the allegedly benighted Christian epoch formed a bridge between these two ideal ages; such Armanist survivals were both the relics of the old dispensation and the heralds of the new order....

[Guido von] List's cyclical vision of time was derived from his three sources of theological inspiration: the holy world of Nature, Norse mythology and modern theosophy. It has already been shown how the elementary content of Armanist doctrine focused upon the 'laws of nature', which ostensibly determined the periodicity of all planetary and organic cycles in the cosmos. List frequently invoked these cosmic rhythms in his early pieces on national landscape: that their sustaining laws assumed the status of a divine principle in his later writings testifies to his belief in cyclical time. Secondly, one must consider the import of Norse myths in this respect. List's references to the Fimbulwinter and the Gotterdammerung suggest that he was familiar with those pagan legends, according to which there came a mighty winter after which the whole earth was consumed by fire and flood before rising anew, 'fertile, green and fair as never before, cleansed of all its sufferings and evil'. According to these myths, the cycle of destruction and creation was repeated indefinitely. Lastly, List's adoption of theosophy with its cosmic rounds, and the individual's successive reincarnation in each round, served to confirm his conviction in the recurrence of all things...

Both Jewish and Christian apocalypses distinguish themselves from other forms of prophecy by asserting an absolute and qualitative difference between the present age and the future. This dualistic and linear time scheme is represented by the juxtaposition of a pessimistic view of the present with a fantastic and joyful image of the future. The present age is devalued by a depressing account of the hardships and misfortunes that have befallen the people. The apocalyptic writer often indicates that the world is subject to an increasing physical and moral degeneration: mundus iam senescit. These complaints can extend to the charge that the world is under the dominion of Satan or other evil powers. At a point in the narrative coincident with the time of the apocalypse's composition, this historical survey gives way to prophecy proper. It is predicted that the former ills will be exacerbated by yet worse adversities. There will be signs of an ultimate catastrophe, such as violent climatic changes, drought, earthquakes and fire. Finally the evil spirit of this first age may appear as a dragon or other beast to torment mankind. The end of this age approaches as these so-called 'messianic woes' become increasingly intolerable. A divine warrior-leader will suddenly intervene to liberate his chosen people from their affliction. This messiah will bind or destroy the evil tyrant before establishing his own divine and incorruptible kingdom on earth. These acts initiate a new second age, when the joyful elect of the redeemed will know no suffering nor want; this new world will not be subject to the ordinary laws of nature and physical limitation; happiness and good fortune will reign eternally...

List echoed traditional apocalyptic by expressing extreme pessimism about many aspects of modern Austrian society. His concern was greatest with regard to the nationality question. The status of German language and culture in Austria had been increasingly challenged by the Slavs of the empire over the preceding decades... List fulminated against the clerical and socialist parties that favoured Slav interests and, drawing on the contemporary slogans of the Schonererite Pan-German and Los von Rom movements, he denounced the national outrage of Czech priests being appointed to German parishes in the ethnic borderlands and decried the preponderance of Slav civil servants in the bureaucracy.

His critique of contemporary Austria also embraced wider social and economic issues. He bemoaned the current economic tendencies towards laissez-faire capitalism and large-scale enterprise, because they undermined the existence of artisans, craftsmen and small middleclass entrepreneurs. He complained that commerce had lost its former ethical code and regarded the decline of the guilds as the collapse of the 'bastions of the burgher-world'... He condemned all finance as usury and indulged in period anti-Semitic sentiments culled from the newspapers of Georg von Schonerer and Aurelius Polzer...

List was no less pessimistic concerning modern political and cultural tendencies. A staunch defender of the monarchical principle and the Habsburg dynasty, he denounced all popular and democratic institutions of representation. Parliamentarianism was pure nonsense since it was based on the premiss that a majority of votes, however well or ill informed, should determine policy. Contemporary cultural movements were condemned likewise: feminism testified to the worthlessness of the age; modern painting (the Seccessionists) represented the rape of German art; theatre was dominated by foreign and Jewish patrons...

Following the idiom of other contemporary volkisch writers, List regarded the rural peasantry as the physical guarantors of a healthy nation. As a result of urban migration in the late nineteenth century, this peasantry was decreasing. List visited abandoned and depopulated farmsteads in Lower Austria, forming a dismal opinion of their wider implications... This physical decay of the nation was accompanied by moral degeneration...

It is evident that List's description of contemporary Austria amounted to a fundamental devaluation of the present. The entire industrial-urban complex together with its emergent social and political institutions was utterly condemned. List followed the apocalyptic model even further by claiming that this situation was due to the dominion of evil powers. The dissolution of traditional social practices and institutions posited, in List's view, a simpler and more conscious agent of change than the play of market forces, social circumstances, and structural changes of the economy. List sought a more concrete personification of these widespread socio-economic transformations in the monolithic conspiracy of the Great International Party...Its origins could be detected in the Christian conspiracy against the old Ario-Germanic hierarchy. In the present the wiles of the Great International Party could be discerned in the financial institutions, the political parties and their neglect of German national interests, and in the advocates of emancipation, reform and international co-operation...The Great International Party was the satanic incarnation of the present age, intangible yet monstrous and malevolent.

In the face of this oppression List began to search for the signs of national salvation in accordance with the traditional apocalyptic model. He devised several theories to prove that these signs were already evident by borrowing chronological notions from Hindu cosmology and Western astrology. By 1910 he had developed an interest in cosmic cycles following their theosophical popularization as rounds. These speculations concerning the regular creation and destruction of all organisms within the cosmos enabled List to invoke apocalyptic hopes by positing the end of a cycle close in time to his own day: the start of another cycle corresponded to the advent of a new age. List indulged in abstruse calculations based on Blavatsky's figures concerning the cycles, in order to conclude that a significant cycle had terminated in 1897. A further quarry of apocalyptic calculation was found in the materials of the contemporary German astrological revival amongst theosophists. Blavatsky had already referred to the solar or sidereal year, which was the time taken by the planets to take up their original alignment in the next house of the zodiac. She defined this period as c.25,868 terrestrial years. List quoted this very figure and thus derived the sidereal season, which 12.sted c.6,467 terrestrial years... Within this astrological framework of speculation, the 'messianic woes' appeared as the cosmically determined heralds of redemption.

Another sign, which gave List cause for messianic optimism, was his receipt of a letter in November 1911 from an individual calling himself Tarnhari. This man, whose name literally meant 'the hidden lord', claimed to be descended from the ancient tribe of the Wolsungen. This mysterious emissary from the distant past assured List that his rediscoveries concerning the Ario-Germanic past tallied with his own ancestral-clairvoyant memories. Tarnhari also confirmed the existence of the Armanenschaft: he claimed that he had been earlier reincarnated as a leading priest- king of the old elite. Although Tarnhari primarily vindicated the past pole of his fantasy, List regarded the appearance of this reincarnated chieftain as a good omen of imminent national redemption on the future pole...

These various signs indicated the imminent destruction of the satanic antagonist. List demanded the annihilation of the Great International Party in order that the Ario-Germans could enter the promised land of happiness and prosperity. In 1911 he voiced a prophecy of millenarian combat, which strangely anticipated the naval and military hostilities of the First World War:

Yes, the Ario-German-Austrian battleships shall once more send sparks flying, Donar's lightning shall once more shoot sizzling from the giant guns of our dreadnoughts, our national armies shall once more storm southwards and westwards to smash the enemy and create order]


These battles are consistent with the apocalyptic model. An enormous revolt, redolent of the twilight of the gods or the barbarian migrations, will smash the infernal enemy to create a righteous and pan-German order...

The outbreak of the First World War was greeted with jubilation in all belligerent countries. Some historians have suggested that this popular response evidenced a widespread desire for novelty after several seemingly stagnant decades. Others have noted a burgeoning imperialism coupled with the wish for distraction from pressing social reforms. In Germany there flourished the 'Ideas of 1914', an intellectual formulation of the general feeling of relief that national unity had overcome social division in the face of a foreign enemy. The pre-war cultural pessimists identified the former national ills with the insidious influence of the western democracies, which were now to be vanquished by the sword. It is against this euphoric reaction that List's apocalyptic attitude to the war must be understood.

In April 1915 List convened a meeting of the HAO [High Armanen-Order] in Vienna. He delivered an Easter oration in which he welcomed the war as the onset of a millenarian struggle that would usher in the new age. He warned that this age of transition would initially witness a sharpening of adversity, 'frightful outrages and maddening torments'. But these trials would eventually separate the good from the bad for all time, since all true Germans 'were preparing a new age, in which nothing pertaining to the old age could survive unless it was Armanist in nature'...

This positive attitude towards suffering prompts its comparison with a phenomenon that Michael Barkun has defined as the 'disaster utopia'. Barkun observes the ambiguity of disaster which, while obviously subjecting people to deprivation, can also produce unusual feelings of well-being. He notes that disasters often induce a temporary sense of common purpose and that 'invidious social distinctions disappear in a suddenly opened and democratized atmosphere'. This evaluation accords well with the euphoria implicit in the 'Ideas of 1914', and also illuminates List's enthusiasm for the actual hardships of war. Because a belief in the millennium often assumes the occurrence of disasters that precede the epiphany, the sense of fellowship in the midst of actual disasters can appear to confirm the millenarian expectations. For List, suffering augured salvation.

How did List actually envisage this collective salvation? For his descriptions of the millennium he tended to make use of mythological materials drawn from medieval German apocalyptic, Norse legends, and modern theosophy in order to convey its fantastic nature. He related the medieval tale of Emperor Frederick Barbarossa who lay sleeping inside the Kyffhauser mountain. Once he awakened, Barbarossa would unleash a wave of Teutonic fury across the world prior to the establishment of German hegemony. This tale owed its inspiration to a complex of medieval millenarian hopes which had originally crystallized around the Hohenstauffen emperors in the thirteenth century. Owing to a variety of historical and cultural circumstances, these hopes later lit upon the Habsburg emperors Frederick IV and Maximilian I in the fifteenth century. One millenarian tract of the period entitled Gamaleon had told of a future German emperor who was to overthrow the French monarchy and the Papacy. The Church of Rome would be expropriated and all its clergy exterminated. Once their oppressors had been vanquished, the Germans would be exalted over all other peoples. In place of the Pope a new German patriarch at Mainz would preside over a new Church subordinate to the emperor, a new Frederick, whose dominion would embrace the entire earth.

List's own vision of the Armanist millennium owed much to this mixture of crude early nationalism with the tradition of popular eschatology. As in those early modern manifestoes one finds the same belief in a primitive German world in which the divine will was once realized and which had been the source of all good until it was undermined by a conspiracy of inferior, non-Germanic peoples, the Church, the capitalists, the Jews, the liberals, or whatever. This ideal world would be restored by a new aristocracy under a God-sent saviour who would fulfil the religious and political expectations of the oppressed. List drew upon the traditions of this obscure historical chiliasm by claiming that the reigns of Frederick IV and Maximilian I betokened a renaissance of the Armanist spirit, the thrust of which had been sadly aborted by the conspiratorial Lutheran Reformation. It is further significant that List was attracted to the ideas of Giordano Bruno, the sixteenth-century philosopher and heretic. Bruno had proclaimed that Judaism and Christianity had corrupted the ancient and true religion, by which he meant the mysticism and the magic of the Egyptian Hermetica, which had enjoyed considerable popularity amongst the Neoplatonists of the Renaissance. Bruno also wanted a new dispensation based on the rediscovered ancient gnosis. This conjunction of millenarian hopes and cabbalistic thought also appeared in List's vision of the new Germany. With great approval he quoted Bruno: 'O Jove, let the Germans realise their own strength ... and they will not be men, but gods'.

A particular Norse legend offered another vision of the millenium which is important for this analysis. As early as 1891, List had discovered a verse of the 'Voluspa' which invoked an awesome and benevolent messianic figure:

A wealthy man joins the circle of counsellors, A Strong One from Above ends the faction, He settles everything with fair decisions, Whatever he ordains shall endure for ever.


This Starke von Oben (Strong One from Above) became a stock phrase in all List's subsequent references to the millennium. An ostensibly superhuman individual would end all human factions and confusion with the establishment of an eternal order. This divine dictator possessed particular appeal for those who lamented the uncertain nature of industrial society. List eagerly anticipated the advent of this leader, whose monolithic world of certainties would fulfil the sociopolitical conditions of his national millennium.

Lastly, theosophy offered an occult vision of the millennium. Towards the end of the war, List suggested that the Austrian and German victims of the slaughter on the battle-fronts would be reincarnated as a collective messianic body. He applied the principle of karma to claim that the hundred thousands of war-dead would be reborn with innate millenarian fervour: these young men would then form the elite messianic corps in a later post-war national revolution. From his calculations based on 'cosmic and astrological laws', List deduced that the years 1914, 1923 and 1932 had an intimate relation with the coming Armanist millennium. He favoured the year 1932 as the time when a divine force would possess the collective unconsciousness of the German people. This generation of resurrected revolutionaries would become sensitive to the divine force and constitute a fanatic league which would usher in the new age. Order, national revenge, and fervour would then transform modern pluralist society into a monolithic, eternal, and incorruptible state. This totalitarian vision was List's blueprint for the future Greater Germanic Reich. In his anticipation of Nazi Germany, his calculation was only one year out.
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Re: Freda Bedi Cont'd (#2)

Postby admin » Fri Jul 03, 2020 11:19 am

Muriel de la Warr
by Spartacus Educational
Accessed: 7/3/20

The organizing Committee [of the Happy Valley Foundation] as announced in The Ojai: Dr. Annie Besant, president of the Theosophical Society; The Lady Emily Lutyens of London; Dr. John Ingelman (chiropractor & businessman) of Hollywood; Mr.Henry Hotchener of Hollywood; C.F. Holland (Attorney) of Los Angeles; Captain Max Wardall of Pasadena; D. Rajagopal of Eerde Castle, Holland; Mrs. George Porter of Chicago; Mr. Robert Logan of Philadelphia; Mr. Fritz Kunz of Ojai; Mr. Frank Gerard of Ojai; Mr. George Hall (Realtor) of Ojai; Mr. George B. Hastings of Buffalo; Mr. Louis Zalk (Businessman) of Duluth; Miss Mary Dodge of London; and, Muriel, Countess De La Warr of London

-- The Story of Happy Valley [Ojai Valley School, Upper Campus] [The Ojai Foundation] [Besant Hill School of Happy Valley], Compiled and Narrated by Radha Rajagopal Sloss


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Muriel Brassey, the daughter of Thomas Brassey, 1st Earl of Brassey (1836-1918), Lord of the Admiralty, was born in 1873. Muriel's grandfather was Thomas Brassey (1805-1870), the successful railway contractor.

Brassey was the eldest son of the railway magnate Thomas Brassey (1805-1870), by his wife Maria Harrison, a daughter of Joseph Harrison, a forwarding and shipping agent. He was the elder brother of Henry Brassey and Albert Brassey. He was educated at Rugby and University College, Oxford, and was called to the Bar, Lincoln's Inn, in 1864.

Brassey was briefly Member of Parliament (MP) for Devonport in 1865, winning the seat at a by-election in June and then losing it again the general election in July. He returned to Parliament three years later as the representative for Hastings at the 1868 general election, holding that seat until he was defeated at the 1886 general election. He was President of the first day of the 1874 Co-operative Congress. He served under William Ewart Gladstone as Civil Lord of the Admiralty from 1880 to 1884 and as Parliamentary Secretary to the Admiralty from 1884 to 1884. He was made a Knight Commander of the Order of the Bath (KCB) in 1881 and raised to the peerage as Baron Brassey, of Bulkeley in the County of Chester, in 1886. He again held office under Gladstone and then Lord Rosebery as a Lord-in-waiting from 1893 to 1895. In 1893 Queen Victoria appointed nine members as the Royal Opium Commission, which consisted of seven British and two Indian members, which was headed by Lord Brassey, who served as the Chairman. The Commission was to report on whether India Opium export trade to far east (China) should be ended and, further, whether poppy growing and consumption of Opium in India itself should be prohibited save for medical purpose.

From 1895 to 1900 he was Governor of Victoria, a colony in Australia, and lived in its capital, Melbourne, in Government House. He returned to the United Kingdom in March 1900, by way of Colombo....

He was a freemason. He was initiated to the craft as an Oxford student. In 1868, he became a member of Abbey Lodge No. 1184 and remained for 48 years. He was also a member of Derwent Lodge No. 4 and a founding brother of Navy Lodge No. 2612. When he was appointed Governor of Victoria, while he had never held any Lodge office, he was appointed Honorary Past Junior Grand Warden. In Melbourne, became a member of Clarke Lodge No. 98 and became its Senior Warden in 1896 and its Worshipful Master in 1897. On 4 May 1896 two days before being installed as Senior Warden, he was installed Grand Master of the Grand Lodge of Victoria. His becoming of Grand Master was a bit controversial because many members preferred then-current Grand Master Sir William Clarke, 1st Baronet to stay and nominated him again. Clarke said that he would like the nomination to be withdrawn if Brassey was willing to serve. Brassey approved and Clarke withdrew the nomination, so Brassey was the sole candidate and therefore elected Grand Master.

-- Thomas Brassey, 1st Earl Brassey, by Wikipedia


Muriel Brassey married Gilbert Sackville, 8th Earl De La Warr (1869-1915) on 4th August 1891. Muriel gave birth to Idina (1893), Avice (1897) and Herbrand (1900).


According to The East Grinstead Observer: "Lord De La Warr left England for South Africa in October, 1899, returning in the following July. Since his return the relations between him and his wife had entirely changed owing to the conduct of the husband, and the family circle became very unhappy. In June 1901, the Earl withdrew from the family home and has never been back since." The marriage was dissolved in 1902 on the grounds of Gilbert's adultery with an actress.

Muriel, Countess De La Warr, was an active supporter of the Liberal Party but joined the Labour Party during the struggle for women's suffrage. The Countess De La Warr and her daughter Idina Sackville were both founder members of the East Grinstead Suffrage Union. So also was the Countess De La Warr's younger sister, Helen Brassey.

Muriel was originally a supporter of the Women's Social and Political Union. However, she broke with the WSPU during its arson campaign. In April 1912, the National Union of Women's Suffrage Societies announced that it intended to support Labour Party candidates in parliamentary by-elections. The NUWSS established an Election Fighting Fund (EFF) to support these Labour candidates. The EFF Committee, which administered the fund, included Muriel de la Warr, Margaret Ashton, Henry N. Brailsford, Kathleen Courtney, Millicent Fawcett, Catherine Marshall, Isabella Ford, Laurence Housman, Margory Lees and Ethel Annakin Snowden.

In 1913 Muriel de la Warr became president of of the East Grinstead Women's Suffrage Society. The following year she joined the United Suffragists. During this period she lived with Mary Dodge, the heiress to the automobile millions. They were also both members of The Theosophical Society.

A close friend, George Lansbury, later claimed that De La Warr played a very important role in the feminist and socialist movement but it was "little known, because she always insisted on being kept in the background". Lansbury pointed out that her money helped to support many campaigns such as the fights for women's suffrage, trade union rights and self-determination for India. Lansbury argues that without De La Warr's financial contributions the Daily Herald would have been forced to close.

Muriel's son, Herbrand Sackville, 9th Earl De La Warr (1900-1976) was the first hereditary peer to take his seat in the House of Lords as a supporter of the Labour Party. He was later to become one of Britain's youngest ever cabinet ministers.

Muriel Sackville, Countess De La Warr, died on 8th August 1930.

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Lady Idina Sackville
by Wikipedia
Accessed: 7/3/20

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Lady Idina Soltau
Born: Lady Myra Idina Sackville, 26 February 1893
Died: 5 November 1955 (aged 62)
Spouse(s): Euan Wallace (m. 1913; div. 1919); Charles Gordon (m. 1919; div. 1923); Josslyn Hay, 22nd Earl of Erroll (m. 1923; div. 1929); Donald Carmichael Haldeman (m. 1930; div. 1938); William Vincent Soltau ;(m. 1939; div. 1946)
Children: David John Wallace; Gerard Euan Wallace; Diana Hay, 23rd Countess of Erroll
Parent(s): Gilbert Sackville, 8th Earl De La Warr; Lady Muriel Agnes Brassey

Lady Myra Idina Sackville (26 February 1893 – 5 November 1955) was an English aristocrat and member of the Happy Valley set. Her behaviour and lifestyle scandalised middle class society.

Early life

Lady Myra Idina Sackville was born on 26 February 1893 and was known by her middle name, Idina. She was the daughter of Gilbert Sackville, 8th Earl De La Warr (1869–1915) and the former Lady Muriel Agnes Brassey. She had two younger siblings, sister Lady Avice (wife of Sir Stewart Menzies) and brother Herbrand Sackville, 9th Earl De La Warr. After her mother died in August 1930, her father remarried to Hilda Mary Clavering Tredcroft, daughter of Colonel Charles Lennox Tredcroft.[1]

Her paternal grandparents were Reginald Sackville, 7th Earl De La Warr and the Hon. Constance Baillie-Cochrane (daughter of Alexander Baillie-Cochrane, 1st Baron Lamington). Her cousin was the writer Vita Sackville-West (only child of cousins Victoria Sackville-West and Lionel Sackville-West, 3rd Baron Sackville). Her mother was the daughter of Thomas Brassey, 1st Earl Brassey, and Anna Allnutt (daughter of merchant John Allnutt). Her uncle was Thomas Brassey, 2nd Earl Brassey and her aunt was Marie Freeman-Thomas, Marchioness of Willingdon.[1]

Personal life

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Portrait of Lady Idina Wallace, by William Orpen, 1915.

Lady Idina was married, and divorced, five times throughout her lifetime.[1] At the age of 20, she married Rt. Hon. Captain David Euan Wallace (d. 1941),[2] the son of John Wallace of Glassingall, on 26 November 1913.[3] In homage to her childhood home, Lady Idina designed Kildonan House, Barrhill, South Ayrshire with the architect James Miller.[4] She never saw the building finished, however, having split from Wallace before its completion. Before their divorce in 1919, they were the parents of two sons:

• David John Wallace (1914–1944), who married Joan Prudence Magor in 1939. He was killed in action in Greece during World War II and she remarried to Gerald Frederick Walter de Winton in 1948.
• Gerard Euan Wallace (1915–1943), who married Elizabeth Lawson, in 1940. He was also killed in action during World War II.

After their divorce, her first husband took custody of their sons and he remarried to Barbara Lutyens (the daughter of Sir Edwin Landseer Lutyens) in May 1920.[2]

On 27 March 1919, she married Capt. Charles Gordon of Park Hill, Aberdeen, the second son of Alexander Gordon-Cuming-Skene (later Gordon) of Pitlurg and the former Ada Wilson. They moved to Kenya in 1919. They divorced, without issue, in 1923.[1]

On 22 September 1923, she married for the third time, to Josslyn Hay, Lord Kilmarnock and was thus styled Lady Kilmarnock. They moved to Kenya in 1924, financing the move with Idina's money. Their home was a bungalow on the slopes of the Aberdare Range which they called Slains, after the former Hay family seat of Slains Castle which had been sold by Hay's grandfather, the 20th Earl, in 1916. The bungalow was sited alongside the high altitude farms which other white Kenyans were establishing at the time. After his father's death in 1928, he became the 22nd Earl of Erroll and Idina became the Countess of Erroll.[5] The Happy Valley set were a group of elite, colonial expatriates who became notorious for drug use, drinking, adultery and promiscuity, among other things.

The Happy Valley set was a group of hedonistic, largely British and Anglo-Irish aristocrats and adventurers who settled in the "Happy Valley" region of the Wanjohi Valley, near the Aberdare mountain range, in colonial Kenya and Uganda between the 1920s and the 1940s. In the 1930s, the group became infamous for its decadent lifestyles and exploits amid reports of drug use and sexual promiscuity.

The area around Naivasha was one of the first to be settled in Kenya by white people and was one of the main hunting grounds of the 'set'. The colonial town of Nyeri, Kenya, to the east of the Aberdare Range, was the centre of Happy Valley settlers.


In the mid-2000s, descendants of the Happy Valley set appeared again in the news, thanks to the legal troubles of Tom Cholmondeley, the great-grandson of Lord Delamere.

Some of the notable members of the Happy Valley set were: The 3rd Baron Delamere and his son and heir The 4th Baron Delamere; Denys Finch Hatton; Sir Jock Delves Broughton and wife Diana Delves Broughton; The 22nd Earl of Erroll; Lady Idina Sackville; Alice, Countess de Janze (cousin of J. Ogden Armour) and her husband Count Frederic de Janzé.

-- Happy Valley set, by Wikipedia


Her husband soon became a part of this group and accumulated debts. Before Lady Idina divorced him in 1929 because he was cheating her financially,[6] they were the parents of one child:[7]

• Diana Denyse Hay, 23rd Countess of Erroll (1926–1978),[8] who married Sir Iain Moncreiffe of that Ilk in 1946. They divorced in 1964 and, later that year, she married Maj. Raymond Carnegie, a grandson of Charles Carnegie, 7th Earl of Southesk.[7]

After their divorce, their daughter was taken home to England to be raised firstly by her uncle Herbrand Sackville, 9th Earl De La Warr, and then by her aunt Lady Avice Spicer in Wiltshire. In 1930, Lord Erroll married Edith Maude ("Molly") Ramsay-Hill, who had been named in their divorce.[6][9] She died in 1939 and the following year, Lord Erroll met, and subsequently had an affair with Diana, Lady Broughton, the wife of Sir Jock Delves Broughton, Bt.[10] Sir Jock found out about the affair and in 1941, Lord Erroll was found shot dead in his Buick in Kenya.[11][12][13] The murder was never solved but Sir Jock committed suicide not long thereafter.[14]

On 22 November 1930, Lady Idina married Donald Carmichael Haldeman, at the Shoreham Register Office in London.[15] Haldeman, an Eton graduate and former soldier with the 19th Royal Hussars, was a son of John Haldeman.[16] They divorced in 1938, without issue. In 1939, she married F/Lt William Vincent Soltau of the Royal Air Force. They divorced, without issue, in 1946.[1]

Lady Idina died in 1955 at the age of 62. Soltau died on 1 August 1964.[1]

Descendants

Through her eldest son David, she was a grandmother of Cary Davina Wallace (wife of David Howell, Baron Howell of Guildford and mother of Frances (née Howell) Osborne, the author of The Bolter, a biography of Idina, and wife of former Chancellor of the Exchequer George Osborne),[17] and Laura Jacqueline Wallace (b. 1941), who married Dominic Paul Morland in 1963, and, secondly, Keith Fitchett, in 2003.

In popular culture

• The notorious Happy Valley set was depicted in White Mischief, a film dramatising the events surrounding the murder of Lady Idina's third husband Josslyn Hay, 22nd Earl of Erroll based on the book of the same name by James Fox.[18]
• Nancy Mitford based her character "the Bolter" on Lady Idina in three of her books including The Pursuit of Love and Love in a Cold Climate.[citation needed]
• Vile Bodies by Evelyn Waugh is also based on Lady Idina's character and lifestyle.[citation needed]
• In the 1920s, the writer Michael Arlen wrote a book The Green Hat where the heroine Iris Storm is based on a portrait of Lady Idina Sackville. This book was turned into a movie A Woman of Affairs starring Greta Garbo.[citation needed]
• Lady Idina's great-granddaughter through her eldest son David Wallace, Frances Osborne, wrote a biography, The Bolter, which was published in 2008 by Virago Press. The 2009 paperback edition has a revealing Afterword following a letter from Vincent Soltau's daughter, who with her brother was cared for by Lady Idina at her house 'Clouds' in Kenya for eight years.

References

1. "De La Warr, Earl (GB, 1761)". http://www.cracroftspeerage.co.uk. Heraldic Media Limited. Retrieved 8 June 2020.
2. "EUAN WALLACE, 48, BRITISH OFFICIAL Minister of Transport Under Chamberlain and World War Hero Dies in England HELD SEAT IN COMMONS Ex-Regional Commissioner for Civil Defense of London Served in Washington". The New York Times. 11 February 1941. Retrieved 9 June 2020.
3. The Genealogy of the Wallace Family
4. Historic Environment Scotland. "Kildonan House (LB1052)". Retrieved 18 April 2019.
5. "EARL OF ERROLL DIES SUDDENLY; British High Commissioner in Rhineland Is Stricken While at Coblentz. SCOTLAND'S HIGHEST PEER Descendant of William 11 and Godson of Victoria--Noted for HisCharm and Tact". The New York Times. 21 February 1928. Retrieved 9 June 2020.
6. "DIVORCES EARL OF ERROLL.; Countess Gets Judgment Against Him and Corespondent". The New York Times. 25 June 1929. Retrieved 9 June 2020.
7. "Erroll, Earl of (S, 1452)". http://www.cracroftspeerage.co.uk. Heraldic Media Limited. Retrieved 8 June 2020.
8. Slains Castle and The Hays of Erroll, Aberdeen Civic Society Archived 21 July 2011 at the Wayback Machine
9. "Earl of Errol Named in Divorce". The New York Times. 19 June 1928. Retrieved 9 June 2020.
10. Woods, Judith. "Revealed: the White Mischief murderer". Telegraph.co.uk. Retrieved 18 August 2017.
11. "HINTS EARL OF ERROLL WAS MURDER VICTIM; Doctor Finds Pistol Wound After Kenya Auto Accident". The New York Times. 28 January 1941. Retrieved 8 June 2020.
12. "KENYA KILLING LAID TO TITLED OFFICER; Sir Delves Broughton Accused of Murder of Earl of Erroll After Fashionable Party MISSING PISTOLS HUNTED Younger Victim Had Escorted Bride of Suspect Home -Suicide 'Ruse' Rejected". The New York Times. 12 March 1941. Retrieved 8 June 2020.
13. "EARL OF ERROLL SEEN AS A BRITISH FASCIST; Political Motive in His Murder Hinted as Kenya Trial Opens". The New York Times. 27 May 1941. Retrieved 8 June 2020.
14. "FREED IN KENYA MURDER; Broughton Acquitted in 3 1/2 Hours of Killing Earl of Errol". The New York Times. 3 July 1941. Retrieved 8 June 2020.
15. TIMES, Special Cable to THE NEW YORK (19 November 1930). "TO WED AFTER 3 DIVORCES.; Idina, Countess of Erroll, Will Marry Donald Halderman". The New York Times. Retrieved 9 June 2020.
16. TIMES, Wireless to THE NEW YORK (23 November 1930). "COUNTESS WEDS 4TH TIME; Divorced Wife of Earl of Erroll Marries Again in England". The New York Times. Retrieved 9 June 2020.
17. Osborne, Frances (2008). The Bolter. Vintage. pp. 368. ISBN 978-0-307-47642-5.
18. Fox, James (1988). White Mischief, The Murder of Lord Erroll. Vintage. pp. 328. ISBN 978-0-394-75687-5.
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Re: Freda Bedi Cont'd (#2)

Postby admin » Thu Jul 09, 2020 12:12 am

Meet Sarat Chandra Das: The spy who came in from the cold of Tibet and wrote a book about it
Book Excerpt from the Introduction of Journey to Lhasa: The Diary of a Spy, Sarat Chandra Das, by Parimal Bhattacharya
Scroll.in
October 27, 2017, 08:30 am



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How did a middle-class Bengali become a British agent in the forbidden kingdom?

On the fringe of Darjeeling town, where the Hill Cart Road winds into a thick urban sprawl, is a neighbourhood known as Lhasa Villa. One needs to ask around to find the origin of this name, a nineteenth-century villa that still stands somewhere here. But only a dogged spirit with a pair of strong legs can find it in the forest of concrete and tin 50 feet below the road, at the end of a steep pebbled path.

It is an old derelict cottage, the remains of what had once been a pretty structure, now indistinguishable from the tenements that have grown around it. One must exercise the imagination to remember that a century ago this was a place of solitude, filled with the call of crickets and murmuring pines, and that a spy once lived here. He was a spy who had fallen in love with the land of his mission and remained its lifelong lover.

But Sarat Chandra Das was more than a spy.

Trained as an engineer, he went to Tibet in the late nineteenth century on a secret mission, became a well-known Buddhist scholar on his return, and even wrote a thousand-page dictionary of the Tibetan language. He also became a Rai Bahadur, a Companion of the Indian Empire, won a medal from the Royal Geographic Society and was supposedly the model for a character in a Rudyard Kipling novel.

Born in 1849 in a middle-class Bengali family in the Chittagong district of East Bengal, now Bangladesh, Sarat Chandra Das studied civil engineering in Calcutta’s Presidency College. A sharp and diligent student, he soon attracted the attention of his sahib teachers and, even before he had obtained the degree, was appointed the headmaster of Bhutia Boarding School in Darjeeling.

It was 1874. The school had been newly set up to teach the rudiments of English and science, particularly the skills of cartographic survey, to boys in the hills. Darjeeling, too, was a new hill station surrounded by verdant mountains and the majestic Kanchenjunga towering in the sky. Coming from the at Gangetic plains, young Sarat Chandra was captivated by such beauty. He explored the hills around town and made a trip to the neighbouring kingdom of Sikkim.

But his destiny lay elsewhere, across snow-covered ranges to the north, in the mysterious land on the roof of the world. After he had read a book of travel into Tibet by two Englishmen in the eighteenth and early nineteenth century (the book was lent to him by the deputy commissioner of Darjeeling) Sarat Chandra felt “a burning desire for visiting Tibet and for exploring its unknown tracts”. That is what he writes in his brief autobiographical sketch.

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Old map of Tibet | Image credit: Wikimedia Commons

However, there was the larger picture. Across Tibet lay the two mighty empires of Russia and China, and the British were uneasy about their imperialist designs, particularly that of Russia. A thorough knowledge of this buffer kingdom – mostly unknown and ten times the size of England – was imperative for them to come to grips with the geopolitical reality of the subcontinent.

But Tibet had always been wary of outsiders, except the Chinese, and the forbidding mountains and hostile tribes inhabiting its frontiers had kept it virtually cut off from the rest of the world.

This had also deepened its mysterious charm. Since the early nineteenth century, the presence of foreign powers like Russia and Britain in Asia had prompted Tibet to tightly shut its doors to outsiders. It was almost impossible for Indians from the plains, let alone white-skinned Westerners, to enter this kingdom of snow.

But trade had been going on between India and Tibet along the high mountain routes since ancient times. It was monopolised by Tibetans and the hill tribes of the border region. The only other people who had access to these routes were the Buddhist monks, a tradition that had continued for centuries.

The British began to exploit this chink. They sent spies into Tibet disguised as Buddhist monks in secret and dangerous missions. These spies were called Pundits. Pawns in the so- called Great Game played by Russia and Britain on the high chessboard of central Asia, these men were drafted from among the hill people. They were given a basic training in land survey and specially made instruments that they could conceal in their baggage to hoodwink the border guards.

With sextants and theodolites in secret chambers of their boxes, compasses fitted on walking staffs, paper and hypsometers tucked in hollowed-out prayer wheels, and rosaries with one hundred beads instead of the sacred hundred and eight, they measured distances by keeping count of their paces and mapped swathes of the Tibetan territory. Some of these Pundits had shown remarkable acumen and grit, a few had perished or been killed, and one of them, Nain Singh Rawat, had even won a gold medal from the Royal Geographic Society for exemplary work.

But these men lacked the formal education required to gather the kind of in-depth knowledge of the land, particularly its people and culture, that the British government in India hungered after. As an English-educated young man with a training in civil engineering, Sarat Chandra Das was cut out for the job. And his “burning desire” for Tibet was matched by an eager nod from the top bureaucracy; it was never known which of these occurred first.

But setting up a boarding school for hill boys in Darjeeling and installing a young Bengali engineer as its headmaster, must have been part of a larger design. The new school was on the radar of the government. It was patronised by Sir Alfred Croft, the director of public instruction and Sarat Chandra’s mentor, and was even visited by the Viceroy.

Ugyen Gyatso was an assistant teacher in the school. He was a lama from the Rinchenpong monastery in Sikkim, which was affiliated to Tashilhunpo lamasery in Shigatse, eastern Tibet. It was Ugyen who procured from Tashilhunpo a passport for Sarat Chandra and accompanied him to Tibet. For the secret mission, Sarat Chandra’s salary was raised from one hundred and fifty rupees to three hundred rupees a month. He was married. Before setting off, Sarat Chandra had told his wife that he was going to Shigatse for a few days on some official business. Naturally, she had no idea where Shigatse was or what was the nature of the “business”; neither did she know that a pension of one hundred rupees had been fixed by the government for her if her husband didn’t return from the mission.

Sarat Chandra went to Tibet twice; first in 1879, for four months, and then in 1881 for an extended stay of fourteen months.

This book, fist published in 1902, is based on the extensive notes he had taken during his second journey. Much of its materials – which he had used to prepare two reports for the intelligence and survey departments – were strictly classified until the end of the nineteenth century. Before him, other English travellers had written about their journeys into Tibet, notably George Bogle, an East India Company officer, explorer Thomas Manning and the great botanist Joseph Dalton Hooker. Sarat Chandra had read them carefully and had more or less followed the route Hooker had taken through Sikkim and Nepal during his foray into the Tibetan territory in 1849.

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Old map of Lhasa

Lama Sengchen Dorjechen was an unusual man. Being a part of the ruling establishment in a land caught in a time warp – a land that did not have material uses of the wheel! – he had an avid interest in Western science and had procured through Sarat Chandra some of its wonders, including smallpox vaccine, a photographic camera, magic lanterns and even a complete lithographic press. While Sarat Chandra studied Buddhist literature in the lamasery’s library, Sengchen took a sabbatical from his ministerial duties to learn arithmetic and English from him. He had even begun to write a handbook on photography in the Tibetan language.

Sarat Chandra was taken by the Tibetans as one among the long line of scholars who had brought new knowledge and wisdom from India, the land of the Buddha. He himself, on the other hand, had seen Tibet as a high and dry repository of priceless ancient texts and belief systems that had been ravaged in India by bigots and tropical climate. The fascination and respect was mutual. And he returned with two yak-loads of rare books and manuscripts, splendidly pulling off a mission fraught with great hardship and danger. He was feted by the British government for this, was sent to China as part of a diplomatic mission and he became quite a name in the Himalayan explorers’ circuit.

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Satellite view of Tibet

But there was a dark aftermath.

Soon after Sarat Chandra returned to India, his true identity and the purpose of his mission came to light in Tibet. The people who had hosted him and assisted him inadvertently during his stay were charged with sedition. They were arrested, mutilated and thrown into dungeons. Sengchen Dorjechen was drowned alive in the river Tsangpo in a public spectacle of capital punishment. Such brutality was wired into the Tibetan culture, and Sarat had witnessed it during his stay there. In this book there are descriptions of petty criminals begging on the streets of Shigatse—manacled, mutilated and their eyes gouged out. There are also other murky shadows of a closed theocratic society.

But that is only a small part of Journey to Lhasa. Page after page, what comes forth in this book is a spirit of inquiry and wide-eyed fascination for everything that the author had seen and come in contact with – from architectural details to aspects of cuisine, from customs of polyandry to etiquettes of drinking tea, from the rhythms of village life to the politics of Lamaism. And then there is the grandeur of nature, the animal world, the rich and varied aspects of Tibet’s material and spiritual life. It all reads as if a besotted lover is recounting all the details of his paramour’s beauty, spot by spot, but in a lucid and precise prose.

This lucidity and precision in describing a little-known land helped Francis Younghusband lead a military expedition there in 1903. Tibet was prised open like an oyster. Thousands of Tibetans defending their land with crude weapons were killed, the temples and lamaseries were sacked. And yes, a few of the still-surviving prisoners who had befriended Sarat Chandra were freed after thirty years of incarceration.

This also ended the Great Game and drew a curtain on a fascinating chapter of espionage that had continued for most of the nineteenth century. Overnight, men like Sarat Chandra became redundant, forgotten, a relic from the past. We find him making an appearance in the caricature of an English-educated Bengali spy in the figure of Hurree Chunder Mukherjee [R17] [Hurree Babu] [Babu] [Hakim] [The Seeker] in Rudyard Kipling’s famous novel Kim.

In the autumn of his life Sarat Chandra Das was a bitter man, recounting in his autobiography the raw deal he had been given by the British government and quoting stoical lines from Hafiz’s poetry.

He even sued the government on pension-related matters and published his autobiographical sketch in Modern Review, a mouthpiece of Indian nationalists.

But Sarat Chandra also embraced Buddhism with zeal, wrote copiously on spiritualism and founded the Buddhist Texts Society. A year before his death, he visited Japan accompanied with Ekai Kawaguchi, a Japanese monk and a Tibetologist like him. Sarat Chandra’s home in Darjeeling, named Lhasa Villa, was a most sought-after address for the scholars of the world who had anything to do with Tibet and Tibetan Buddhism.

As I write these lines, Lhasa Villa, or what has remained of it, still stands. But nobody remembers Sarat Chandra Das anymore, nobody knows what happened to those books, thangkas and manuscripts that he had brought from Tibet. Standing before the rickety cottage, it is now difficult to imagine that this remarkable man had spent the creative years of his life here. He had named it after the city of his dreams and had written here his books and a dictionary of the Tibetan language, in what was almost a Borgesian quest, cataloguing bit by bit the semantic dimension of a world that he had been able to trespass.
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Re: Freda Bedi Cont'd (#2)

Postby admin » Fri Jul 10, 2020 10:04 pm

Tibetan Communist Party
by Wikipedia
Accessed: 7/10/20

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Before he had to flee, the young Dalai Lama had a number of meetings with the “Great Chairman” and was very impressed by him. As he shook Mao Zedong by the hand for the first time, the Kundun in his own words felt he was “in the presence of a strong magnetic force” (Craig, 1997, p. 178). Mao too felt the need to make a metaphysical assessment of the god-king: “The Dalai Lama is a god, not a man”, he said and then qualified this by adding, “In any case he is seen that way by the majority of the Tibetan population” (Tibetan Review, January 1995, p. 10). Mao chatted with the god-king about religion and politics a number of times and is supposed to have expressed varying and contradictory opinions during these conversations. On one occasion, religion was for him “opium for the people” in the classic Marxist sense, on another he saw in the historical Buddha a precursor of the idea of communism and declared the goddess Tara to be a “good woman”.

The twenty-year-old hierarch from Tibet looked up to the fatherly revolutionary from China with admiration and even nurtured the wish to become a member of the Communist Party. He fell, as Mary Craig puts it, under the spell of the red Emperor (Craig, 1997, p. 178). “I have heard chairman Mao talk on different matters”, the Kundun enthused in 1955, “and I received instructions from him. I have come to the firm conclusion that the brilliant prospects for the Chinese people as a whole are also the prospects for us Tibetan people; the path of our entire country is our path and no other” (Grunfeld, 1996, p. 142)...

The Fourteenth Dalai Lama and communism:

The Kundun’s constant attestations that Buddhism and Communism have common interests should also be seen as a further currying of favor with the Chinese. One can thus read numerous statements like the following from His Holiness: "The Lord Buddha wanted improvement in the spiritual realm, and Marx in the material; what alliance could be more fruitful?” (Hicks and Chogyam, 1990, p. 143); “I believe firmly there is common ground between communism and Buddhism” (Grunfeld, 1996, p. 188); “Normally I describe myself as half Marxist, half monk” (Zeitmagazin 1988, no. 44, p. 24; retranslation). He is even known to have made a plea for a communist economic policy: “As far as the economy is concerned, the Marxist theory could possibly complement Buddhism...” (Levenson, 1992, p. 334). It is thus no wonder that at the god-king’s suggestion, the “Communist Party of Tibet” was founded. The Dalai Lama has become a left-wing revolutionary even by the standards of those western nostalgics who mourn the passing of communism.

Up until in the eighties the Dalai Lama’s concern was to create via such comments a good relationship with the Soviet Union, which had since the sixties become embroiled in a dangerous conflict with China. As we have seen, even the envoy of the Thirteenth Dalai Lama, Agvan Dorjiev, was a master at changing political fronts as he switched from the Tsar to Lenin without a problem following the Bolshevist seizure of power. Yet it is interesting that His Holiness has continued to make such pro-Marxist statements after the collapse of most communist systems. Perhaps this is for ethical reasons, or because China at least ideologically continues to cling to its communist past?

These days through such statements the Kundun wants to keep open the possibility of a return to Tibet under Chinese control. In 1997 in Taiwan he explained that he was neither anti-Chinese nor anti-communist (Tibetan Review, May 1997, p. 14). He even criticized China because it had stepped back from its Marxist theory of economics and the gulf between rich and poor is thus becoming ever wider (Martin Scheidegger, speaking at the Gesellschaft Schweizerisch Tibetische Freundschaft [Society for Swiss-Tibetan Friendship], August 18, 1997).


-- The Shadow of the Dalai Lama: Sexuality, Magic and Politics in Tibetan Buddhism, by Victor and Victoria Trimondi


Tibetan Communist Party
བོད་གུང་ཁྲན་ཏང
西藏共产党
Leader Phuntsok Wangyal
Founders Phuntsok Wangyal
Ngawang Kesang
Founded 1939 (as the TDYL)
1943 (as the TCP)
Dissolved 1949
Merged into Communist Party of China
Ideology Communism
Marxism-Leninism
Political position Far-left
Politics of Tibet

The Tibetan Communist Party (Tibetan: བོད་གུང་ཁྲན་ཏང, Wylie: bod gung khran tang; Chinese: 西藏共产党; pinyin: Xīzàng Gòngchǎndǎng) was a small communist party in the Kingdom of Tibet, which functioned in secrecy under various names. The group was founded by Phuntsok Wangyal and Ngawang Kesang in 1943. It emerged from a group called the Tibetan Democratic Youth League created by Wangyal and other Tibetan students in Lhasa in 1939.[1][2]

Image
Phuntsog Wangyal (far left) with the Dalai Lama, Chen Yi, and the Panchen Lama in Lhasa,1956

“Phunwang showed that you could be a true Communist while at the same time proud of your Tibetan heritage,” stated the Dalai Lama.

-- Phuntsog Wangyal - obituary, by The Telegraph


The Party sought to unite all Tibetans into one entity, compassing Kham, Amdo, and Ü-Tsang.[3] The Party contacted the embassy of the Soviet Union asking for its assistance as it began planning a socialist uprising in Tibet and Kham. Later Wangyal also contacted the Communist Party of China and the Communist Party of India.[4]

The Tibetan communists prepared guerrilla struggles against the ruling Kuomintang, whilst promoting democratic reforms inside Tibet.

In 1949, the party merged into the Communist Party of China.[5]

References

1. New Left Review - Tsering Shakya: The Prisoner
2. "Case anthropologist tells story of Tibet Communist Party founder". 2 July 2004. Retrieved 21 June 2008.
3. Goldstein, Melvyn C. Goldstein/Sherap, Dawei Sherap/Siebenschuh, William R.. A Tibetan Revolutionary: The Political Life and Times of Bapa Phüntso Wangye. University of California Press, 2004. p. xiii
4. Goldstein, Melvyn C. Goldstein/Sherap, Dawei Sherap/Siebenschuh, William R.. A Tibetan Revolutionary: The Political Life and Times of Bapa Phüntso Wangye. Berkeley: University of California Press, 2004. p. 42-44, 78-82
5. Melvyn C. Goldstein; Dawei Sherap; William R. Siebenschuh. "A Tibetan Revolutionary". Retrieved 21 June 2008.
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Re: Freda Bedi Cont'd (#2)

Postby admin » Wed Jul 15, 2020 11:17 pm

Part 1 of 2

Spirituality
by Wikipedia
Accessed: 7/15/20

In 1954, Chaim Cohen, Attorney General of Israel, declaims to Judge Halevi about these same slaughtered Jews:

"For those and millions of Jews like them there came true the old curse, 'And, lo, they were meant but to be taken like sheep for slaughter, for killing, for destruction, for crushing and shame.' There was no spirit in them. The Jewish masses in Warsaw were in the same condition."

-- Perfidy, by Ben Hecht


The “Holy of Holies,” both Kabalistic and Rabbinical, are thus shown as an international symbol, and common property. Neither has originated with the Hebrews; but owing to the too realistic handling of the half-initiated Levites, the symbol has with them acquired a significance which it hardly has with any other people to this day, and which it was originally never meant to have by the true Kabalist. The Lingham and Yoni of the modern average Hindu is, on the face of it, of course, no better than the Rabbinical “Holy of Holies,” — but it is no worse; and this is a point gained on the Christian traducers of the Asiatic religious philosophies. For, in such religious myths, in the hidden symbolism of a creed and philosophy, the spirit of the tenets propounded ought to decide their relative value. And who will say, that, examined either way, this so-called “Wisdom,” applied solely to the uses and benefit of one little nation, has ever developed in it anything like national ethics. The Prophets are there, to show the walk in life, before, during, and after the days of Moses, of the chosen but “stiff-necked” people. That they have had at one time the Wisdom-Religion and use of the universal language and its symbols at their disposal and in their possession, is proved by the same esotericism existing to this day in India with regard to the “Holy of Holies.” This, as said, was and still is the passage through the “golden” cow in the same stooping position as the one shown in the gallery of the pyramid, which identified man with Jehovah in Hebrew esotericism. The whole difference lies in the Spirit of Interpretation. With the Hindus as with the ancient Egyptians that spirit was and is entirely metaphysical and psychological; with the Hebrews it was realistic and physiological. It pointed to the first sexual separation of the human race (Eve giving birth to Cain-Jehovah, as shown in the “Source of Measures”); to the consummation of terrestrial physiological union and conception (as in the allegory of Cain shedding Abel’s blood — Habel, the feminine principle) and — childbearing; a process shown to have begun in the Third Race, or with Adam’s THIRD son, Seth, with whose son Henoch, men began to call themselves Jehovah or Jah-hovah, the male Jod and Havah or Eve — to wit, male and female beings. Thus the difference lies in the religious and ethical feeling, but the two symbols are identical. There is no doubt that, with the fully initiated Judaean Tanaim, the inner sense of the symbolism was as holy in its abstraction as with the ancient Aryan Dwijas. The worship of the “god in the ark” dates only from David; and for a thousand years Israel knew of no phallic Jehovah. And now the old Kabala, edited and re-edited, has become tainted with it.

With the ancient Aryans the hidden meaning was grandiose, sublime, and poetical, however much the external appearance of their symbol may now militate against the claim. The ceremony of passing through the Holy of Holies (now symbolized by the cow), in the beginning through the temple Hiranya gharba (the radiant Egg) — in itself a symbol of Universal, abstract nature — meant spiritual conception and birth, or rather the re-birth of the individual and his regeneration: the stooping man at the entrance of the Sanctum Sanctorum, ready to pass through the matrix of mother nature, or the physical creature ready to re-become the original spiritual Being, pre-natal MAN. With the Semite, that stooping man meant the fall of Spirit into matter, and that fall and degradation were apotheosized by him with the result of dragging Deity down to the level of man. For the Aryan, the symbol represented the divorce of Spirit from matter, its merging into and return to its primal Source; for the Semite, the wedlock of spiritual man with material female nature, the physiological being taking pre-eminence over the psychological and the purely immaterial.

The Aryan views of the symbolism were those of the whole Pagan world; the Semite interpretations emanated from, and were pre-eminently those of a small tribe, thus marking its national features and the idiosyncratic defects that characterize many of the Jews to this day — gross realism, selfishness, and sensuality.
They had made a bargain, through their father Jacob, with their tribal deity, self-exalted above all others, and a covenant that his “seed shall be as the dust of the earth”; and that deity could have no better image henceforth than that of the symbol of generation, and, as representation, a number and numbers.

Carlyle has wise words for both these nations. With the Hindu Aryan — the most metaphysical and spiritual people on earth — religion has ever been, in his words, “an everlasting lode-star, that beams the brighter in the heavens the darker here on earth grows the night around him.” The religion of the Hindu detaches him from this earth; therefore, even now, the cow-symbol is one of the grandest and most philosophical among all others in its inner meaning. To the “MASTERS” and “Lords” of European potencies — the Israelites — certain words of Carlyle apply still more admirably; for them “religion is a wise prudential feeling grounded on mere calculation” — and it was so from its beginnings. Having burdened themselves with it, Christian nations feel bound to defend and poetise it, at the expense of all other religions.

But it was not so with the ancient nations. For them the passage entrance and the sarcophagus in the King’s chamber meant regeneration — not generation. It was the most solemn symbol, a Holy of Holies, indeed, wherein were created immortal Hierophants and “Sons of God” — never mortal men and Sons of lust and flesh — as now in the hidden sense of the Semite Kabalist. The reason for the difference in the views of the two races is easy to account for. The Aryan Hindu belongs to the oldest races now on earth; the Semite Hebrew to the latest. One is nearly one million years old; the other is a small sub-race some 8,000 years old and no more.

-- The Secret Doctrine: The Synthesis of Science, Religion, and Philosophy, by Helena P. Blavatsky


Most important, the central doctrine of nazism, that the Jew was evil and had to be exterminated, had its origin in the Gnostic position that there were two worlds, one good and one evil, one dark and one light, one materialistic and one spiritual.... The mystical teachings of Guido von List, Lanz von Liebenfels, and Rudolf von Sebottendorff were modern restatements of Gnosticism.

When the apocalyptic promise of Christ's resurrection was broken, the Gnostics sought to return men to God by another route, more Oriental than Hellenist. They devised a dualistic cosmology to set against the teachings of the early Christian Church, which, they claimed, were only common deceptions, unsuited for the wise. The truth was esoteric. Only the properly initiated could appreciate it. It belonged to a secret tradition which had come down through certain mystery schools. The truth was, God could never become man. There were two separate realms -- one spiritual, the other material. The spiritual realm, created by God, was all good; the material realm, created by the demiurge, all evil. Man needed to be saved, not from Original Sin, but from enslavement to matter. For this, he had to learn the mystical arts. Thus Gnosticism became a source for the occult tradition.

A famous medieval Gnostic sect, the Cathars, came to identify the Old Testament god, Jehovah, with the demiurge, the creator of the material world and therefore the equivalent of Satan. Within Gnosticism, then, existed the idea that the Jewish god was really the devil, responsible for all the evil in the world. He was opposed to the New Testament God. The Cathars tried to eliminate the Old Testament from Church theology and condemned Judaism as a work of Satan's, whose aim was to tempt men away from the spirit. Jehovah, they said, was the god of an earth "waste and void," with darkness "upon the face of the deep." Was he not cruel and capricious? They quoted Scripture to prove it. The New Testament God, on the other hand, was light. He declared that "there is neither male nor female," for everyone was united in Christ. These two gods, obviously, had nothing in common.

The synagogue was regarded as profane by Christians. The Cathars -- themselves considered heretical by the Church -- castigated Catholics for refusing to purge themselves of Jewish sources; Church members often blamed the [Cathar] Christian heresy on Jewish mysticism, which was considered an inspiration for Gnostic sorcery.

But Gnostic cosmology, though officially branded "false," pervaded the thinking of the Church. The Jews were widely thought to be magicians. It was believed that they could cause rain, and when there was a drought, they were encouraged to do so. Despite the displeasure of the Roman Popes, Christians, when they were in straitened circumstances, practiced Jewish customs, even frequenting synagogues.

This sheds light on an otherwise incomprehensible recurring theme within Nazi literature, as, for example, "The Earth-Centered Jew Lacks a Soul," by one of the chief architects of Nazi dogma, Alfred Rosenberg, who held that whereas other people believe in a Hereafter and in immortality, the Jew affirms the world and will not allow it to perish. The Gnostic secret is that the spirit is trapped in matter, and to free it, the world must be rejected. Thus, in his total lack of world-denial, the Jew is snuffing out the inner light, and preventing the millennium:

Where the idea of the immortal dwells, the longing for the journey or the withdrawal from temporality must always emerge again; hence, a denial of the world will always reappear. And this is the meaning of the non-Jewish peoples: they are the custodians of world-negation, of the idea of the Hereafter, even if they maintain it in the poorest way. Hence, one or another of them can quietly go under, but what really matters lives on in their descendants. If, however, the Jewish people were to perish, no nation would be left which would hold world-affirmation in high esteem -- the end of all time would be here.

... the Jew, the only consistent and consequently the only viable yea-sayer to the world, must be found wherever other men bear in themselves ... a compulsion to overcome the world.... On the other hand, if the Jew were continually to stifle us, we would never be able to fulfill our mission, which is the salvation of the world, but would, to be frank, succumb to insanity, for pure world-affirmation, the unrestrained will for a vain existence, leads to no other goal. It would literally lead to a void, to the destruction not only of the illusory earthly world but also of the truly existent, the spiritual. Considered in himself the Jew represents nothing else but this blind will for destruction, the insanity of mankind. It is known that Jewish people are especially prone to mental disease. "Dominated by delusions," said Schopenhauer about the Jew.

... To strip the world of its soul, that and nothing else is what Judaism wants. This, however, would be tantamount to the world's destruction.


This remarkable statement, seemingly the rantings of a lunatic, expresses the Gnostic theme that the spirit of man, essentially divine, is imprisoned in an evil world. The way out of this world is through rejection of it. But the Jew alone stands in the way. Behind all the talk about "the earth-centered Jew" who "lacks a soul"; about the demonic Jew who will despoil the Aryan maiden; about the cabalistic work of the devil in Jewish finance; about the sinister revolutionary Jewish plot to take over the world and cause the decline of civilization, there is the shadow of ancient Gnosticism.

-- Gods & Beasts: The Nazis & the Occult, by Dusty Sklar


For the belief in being able to contact the dead, see Spiritualism.

The meaning of spirituality has developed and expanded over time, and various connotations can be found alongside each other.[1][2][3][note 1] Traditionally, spirituality referred to a religious process of re-formation which "aims to recover the original shape of man",[note 2] oriented at "the image of God"[4][5] as exemplified by the founders and sacred texts of the religions of the world. The term was used within early Christianity to refer to a life oriented toward the Holy Spirit[6] and broadened during the Late Middle Ages to include mental aspects of life.[7] In modern times, the term both spread to other religious traditions[8] and broadened to refer to a wider range of experience, including a range of esoteric traditions and religious traditions. Modern usages tend to refer to a subjective experience of a sacred dimension[9] and the "deepest values and meanings by which people live",[10][11] often in a context separate from organized religious institutions,[12] such as a belief in a supernatural (beyond the known and observable) realm,[13] personal growth,[14] a quest for an ultimate or sacred meaning,[15] religious experience,[16] or an encounter with one's own "inner dimension".[17]

Etymology

The term spirit means "animating or vital principle in man and animals".[web 1] It is derived from the Old French espirit, which comes from the Latin word spiritus (soul, courage, vigor, breath) and is related to spirare (to breathe). In the Vulgate the Latin word spiritus is used to translate the Greek pneuma and Hebrew ruach.[web 1]

The term "spiritual", matters "concerning the spirit", is derived from Old French spirituel (12c.), which is derived from Latin spiritualis, which comes from spiritus or "spirit".[web 2]

The term "spirituality" is derived from Middle French spiritualité, from Late Latin "spiritualitatem" (nominative spiritualitas), which is also derived from Latin spiritualis.[web 3]

Definition

There is no single, widely agreed-upon definition of spirituality.[2][3][note 1] Surveys of the definition of the term, as used in scholarly research, show a broad range of definitions with limited overlap.[1] A survey of reviews by McCarroll each dealing with the topic of spirituality gave twenty-seven explicit definitions, among which "there was little agreement."[1] This impedes the systematic study of spirituality and the capacity to communicate findings meaningfully. Furthermore, many of spirituality's core features are not unique to spirituality; for example self-transcendence, asceticism and the recognition of one's connection to all were regarded by the atheist Arthur Schopenhauer as key to ethical life.[18]

According to Kees Waaijman, the traditional meaning of spirituality is a process of re-formation which "aims to recover the original shape of man, the image of God. To accomplish this, the re-formation is oriented at a mold, which represents the original shape: in Judaism the Torah, in Christianity there is Christ, for Buddhism, Buddha, and in Islam, Muhammad."[note 2] Houtman and Aupers suggest that modern spirituality is a blend of humanistic psychology, mystical and esoteric traditions, and Eastern religions.[14]

The Shambhala legend is the description of the famous Buddhist paradise -- the land of spiritual enlightenment and simultaneously the land of plenty that people of the Mongol-Tibetan world dreamed about since the early Middle Ages. The concept of this paradise was absent in early Buddhism; it was introduced later to cater to the sentiments of common folk who could not comprehend some of the abstract principles of the Buddhist faith and needed something "real" to latch onto. Current practitioners of Tibetan Buddhism move back to the original roots of the faith, in some sense, by downplaying the material side of the utopia and putting more stress on its spiritual aspects.

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


The Lamas have no special term for their form of Buddhism. They simply call it "The religion" or "Buddha's religion"; and its professors are "Insiders," or "within the fold" (nan-pa), in contradistinction to the non-Buddhists or "Outsiders" (chi-pa or pyi-'lin), the so-called "pe-ling" or foreigners of English writers...



Image
The last king of Shambhala - Rudracakrin. Cf. Karin Meinert (Ed.) Buddha in the yurta - Buddhist art from Mongolia; Hirmer Verlag, Munich; 2011:182, English-Mongolian edition and English-Russian edition - Slightly rubbed. Author: (MONGOLEI, 19. Jahrhundert)

In the year 2327 (C.E.) — the prophecies of the Kalachakra Tantra tell us — the 25th Kalki will ascend the throne of Shambhala. He goes by the name of Rudra Chakrin, the “wrathful wheel turner” or the “Fury with the wheel”. The mission of this ruler is to destroy the “enemies of the Buddhist teaching” in a huge eschatological battle and to found a golden age...

The Shambhala state draws a clear and definite distinction between friend and enemy. The original idea of Buddhist pacifism is completely foreign to it.
Hence the Rudra Chakrin carries a martial symbolic object as his insignia of dominion, the “wheel of iron” (!)...

Mounted upon his white horse, with a spear in his hand, the Rudra Chakrin shall lead his powerful army in the 24th century. “The Lord of the Gods”, it is said of him in the Kalachakra Tantra, “joined with the twelve lords shall go to destroy the barbarians” (Newman, 1987, p. 645). His army shall consist of “exceptionally wild warriors” equipped with “sharp weapons”. A hundred thousand war elephants and millions of mountain horses, faster than the wind, shall serve his soldiers as mounts. Indian gods will then join the total of twelve divisions of the “wrathful wheel turner” and support their “friend” from Shambhala...

Here too, by “weapon” is understood every means of implementing the physical killing of humans...

The ancient origins and contents of the Shambhala state make it, when seen from the point of view of a western political scientist, an antidemocratic, totalitarian, doctrinaire and patriarchal model. It concerns a repressive ideal construction which is to be imposed upon all of humanity in the wake of an “ultimate war”. Here the sovereign (the Shambhala king) and in no sense the people decide the legal norms. He governs as the absolute monarch of a planetary Buddhocracy...

Further to this, the Shambhala state (in contrast to the original teachings of the Buddha) is based upon the clear differentiation of friend and enemy. Its political thought is profoundly dualist, up to and including the moral sphere. Islam is regarded as the arch-enemy of the country. In resolving aggravated conflicts, Shambhala society has recourse to a “high-tech” and extremely violent military machinery and employs the sociopolitical utopia of “paradise on earth” as its central item of propaganda.

It follows from all these features that the current, Fourteenth Dalai Lama’s constant professions of faith in the fundamentals of western democracy remain empty phrases for as long as he continues to place the Kalachakra Tantra and the Shambhala myth at the center of his ritual existence.
The objection commonly produced by lamas and western Buddhists, that Shambhala concerns a metaphysical and not a worldly institution, does not hold water. We know, namely, from history that both traditional Tibetan and Mongolian society cultivated the Shambhala myth without at any stage drawing a distinction between a worldly and a metaphysical aspect in this matter. In both countries, everything which the Buddhocratic head of state decided was holy per se.

The argument that the Shambhala vision was distant “pie in the sky” is also not convincing. The aggressive warrior myth and the idea of a world controlling ADI BUDDHA has influenced the history of Tibet and Mongolia for centuries as a rigid political program which is oriented to the decisions of the clerical power elite...


From an “occidental” way of looking at things, an internalization implies that an external image (a war for example) is to be understood as a symbol for an inner psychic/spiritual process (for example, a “psychological” war). However, according to Eastern, magic-oriented thinking, the “identity” of interior and exterior means something different, namely that the inner processes in the yogi’s mystic body correspond to external events, or to tone this down a little, that inside and outside consist of the same substance (of “pure spirit” for example). The external is thus not a metaphor for the internal as in the western symbolic conception, but rather both, inner and exterior, correspond to one another. Admittedly this implies that the external can be influenced by inner manipulations, but not that it thereby disappears.


In the case of Heraclitus... every process in the world, and especially fire itself, develops according to a definite law, its 'measure'. It is an inexorable and irresistible law, and to this extent it resembles our modern conception of natural law as well as the conception of historical or evolutionary laws of modern historicists. But it differs from these conceptions in so far as it is the decree of reason, enforced by punishment, just as is the law imposed by the state. This failure to distinguish between legal laws or norms on the one hand and natural laws or regularities on the other is characteristic of tribal tabooism: both kinds of law alike are treated as magical, which makes a rational criticism of the man-made taboos as inconceivable as an attempt to improve upon the ultimate wisdom and reason of the laws or regularities of the natural world: 'All events proceed with the necessity of fate . . . The sun will not outstep the measure of his path; or else the goddesses of Fate, the handmaids of Justice, will know how to find him.' But the sun does not only obey the law; the Fire, in the shape of the sun and (as we shall see) of Zeus' thunderbolt, watches over the law, and gives judgement according to it. 'The sun is the keeper and guardian of the periods, limiting and judging and heralding and manifesting the changes and seasons which bring forth all things ... This cosmic order which is the same for all things has not been created, neither by gods nor by men; it always was, and is, and will be, an ever living Fire, flaring up according to measure, and dying down according to measure ... In its advance, the Fire will seize, judge, and execute, everything.'

-- The Open Society and Its Enemies, by Karl R. Popper


Applying this concept to the example mentioned above results in the following simple statement: the Shambhala war takes place internally and externally. Just as the mystic body (interior) of the ADI BUDDHA is identical with the whole cosmos (exterior), so the mystic body (interior) of the Shambhala king is identical to his state (exterior)...

For Westerners sensitized by the pacifist message of Buddhism, the “internalization” of the myth may thus offer a way around the militant ambient of the Kalachakra Tantra. But in Tibetan/Mongolian history the prophecy of Shambhala has been taken literally for centuries, and — as we still have to demonstrate — has led to extremely aggressive political undertakings. It carries within it — and this is something to we shall return to discuss in detail — the seeds of a worldwide fundamentalist ideology of war.


-- The Shadow of the Dalai Lama: Sexuality, Magic and Politics, by Victor and Victoria Trimondi, translated by Mark Penny


It is not easy now to ascertain the exact details of the creed -- the primitive Lamaism— taught by the Guru [Padmasambhava], for all the extant works attributed to him "were composed several centuries later by followers of his twenty-five Tibetan disciples. But judging from the intimate association of his name with the essentials of Lamaist sorceries, and the special creeds of the old unreformed section of the Lamas— the Nin-ma-pa— who profess and are acknowledged to be his immediate followers, and whose older scriptures date back to within two centuries of the Guru's time, it is evident that his teaching was of that extremely Tantrik and magical type of Mahayana Buddhism which was then prevalent in his native country of Udyan and Kashmir. And to this highly impure form of Buddhism, already covered by so many foreign accretions and saturated with so much demonolatry, was added a portion of the ritual and most of the demons of the indigenous Bon-pa religion, and each of the demons was assigned its proper place in the Lamaist pantheon.

Primitive Lamaism may therefore be defined as a priestly mixture of Sivaite mysticism, magic, and Indo-Tibetan demonolatry, overlaid by a thin varnish of Mahayana Buddhism. And to the present day Lamaism still retains this character.


-- The Buddhism of Tibet, or Lamaism With Its Mystic Cults, Symbolism and Mythology, and in its Relation to Indian Buddhism, by Laurence Austine Waddell


In modern times the emphasis is on subjective experience[9] and the "deepest values and meanings by which people live,"[10][11] incorporating personal growth or transformation, usually in a context separate from organized religious institutions.[12]

Development of the meaning of spirituality

Classical, medieval and early modern periods


Bergomi detects "an enlightened form of non-religious spirituality" in Late Antiquity.[19]

Words translatable as "spirituality" first began to arise in the 5th century and only entered common use toward the end of the Middle Ages.[20] In a Biblical context the term means being animated by God.[21] The New Testament offers the concept of being driven by the Holy Spirit, as opposed to living a life in which one rejects this influence.[6]

In the 11th century this meaning changed. "Spirituality" began to denote the mental aspect of life, as opposed to the material and sensual aspects of life, "the ecclesiastical sphere of light against the dark world of matter".[22][note 3] In the 13th century "spirituality" acquired a social and psychological meaning. Socially it denoted the territory of the clergy: "The ecclesiastical against the temporary possessions, the ecclesiastical against the secular authority, the clerical class against the secular class"[23][note 4] Psychologically, it denoted the realm of the inner life: "The purity of motives, affections, intentions, inner dispositions, the psychology of the spiritual life, the analysis of the feelings".[24][note 5]

In the 17th and 18th centuries a distinction was made between higher and lower forms of spirituality: "A spiritual man is one who is Christian 'more abundantly and deeper than others'."[24][note 6] The word was also associated with mysticism and quietism, and acquired a negative meaning.


Modern spirituality

See also: History of Western esotericism and New Age

Modern notions of spirituality developed throughout the 19th and 20th century, mixing Christian ideas with Western esoteric traditions and elements of Asian, especially Indian, religions. Spirituality became increasingly disconnected from traditional religious organisations and institutions. It is sometimes associated today with philosophical, social, or political movements such as liberalism, feminist theology, and green politics.[25]

Transcendentalism and Unitarian Universalism

Ralph Waldo Emerson (1803–1882) was a pioneer of the idea of spirituality as a distinct field.[26] He was one of the major figures in Transcendentalism, an early 19th-century liberal Protestant movement, which was rooted in English and German Romanticism, the Biblical criticism of Johann Gottfried Herder and Friedrich Schleiermacher, the skepticism of Hume,[web 4] and Neo-Platonism.[27][28] The Transcendentalists emphasised an intuitive, experiential approach of religion.[web 5] Following Schleiermacher,[29] an individual's intuition of truth was taken as the criterion for truth.[web 5] In the late 18th and early 19th century, the first translations of Hindu texts appeared, which were also read by the Transcendentalists, and influenced their thinking.[web 5] They also endorsed universalist and Unitarianist ideas, leading to Unitarian Universalism, the idea that there must be truth in other religions as well, since a loving God would redeem all living beings, not just Christians.[web 5][web 6]

Brahma
BY RALPH WALDO EMERSON

If the red slayer think he slays,
Or if the slain think he is slain,
They know not well the subtle ways
I keep, and pass, and turn again.

Far or forgot to me is near;
Shadow and sunlight are the same;

The vanished gods to me appear;
And one to me are shame and fame.

They reckon ill who leave me out;
When me they fly, I am the wings;
I am the doubter and the doubt,
I am the hymn the Brahmin sings.

The strong gods pine for my abode,
And pine in vain the sacred Seven;
But thou, meek lover of the good!
Find me, and turn thy back on heaven.


Theosophy, anthroposophy, and the perennial philosophy

See also: Western esotericism

A major influence on modern spirituality was the Theosophical Society, which searched for 'secret teachings' in Asian religions.[30] It has been influential on modernist streams in several Asian religions, notably Neo-Vedanta, the revival of Theravada Buddhism, and Buddhist modernism, which have taken over modern western notions of personal experience and universalism and integrated them in their religious concepts.[30] A second, related influence was Anthroposophy, whose founder, Rudolf Steiner, was particularly interested in developing a genuine Western spirituality, and in the ways that such a spirituality could transform practical institutions such as education, agriculture, and medicine.[31][32]

The influence of Asian traditions on western modern spirituality was also furthered by the perennial philosophy, whose main proponent Aldous Huxley was deeply influenced by Swami Vivekananda's Neo-Vedanta and universalism,[33] and the spread of social welfare, education and mass travel after World War II.


Neo-Vedanta

Main article: Neo-Vedanta

An important influence on western spirituality was Neo-Vedanta, also called neo-Hinduism[34] and Hindu Universalism,[web 7] a modern interpretation of Hinduism which developed in response to western colonialism and orientalism. It aims to present Hinduism as a "homogenized ideal of Hinduism"[35] with Advaita Vedanta as its central doctrine.[36] Due to the colonisation of Asia by the western world, since the 19th century an exchange of ideas has been taking place between the western world and Asia, which also influenced western religiosity.[30] Unitarianism, and the idea of Universalism, was brought to India by missionaries, and had a major influence on neo-Hinduism via Ram Mohan Roy's Brahmo Samaj and Brahmoism. Roy attempted to modernise and reform Hinduism, from the idea of Universalism.[37] This universalism was further popularised, and brought back to the west as neo-Vedanta, by Swami Vivekananda.[37]

"Spiritual but not religious"

Main article: Spiritual but not religious

After the Second World War, spirituality and theistic religion became increasingly disconnected,[24] and spirituality became more oriented on subjective experience, instead of "attempts to place the self within a broader ontological context."[38] A new discourse developed, in which (humanistic) psychology, mystical and esoteric traditions and eastern religions are being blended, to reach the true self by self-disclosure, free expression and, meditation.[14]

The distinction between the spiritual and the religious became more common in the popular mind during the late 20th century with the rise of secularism and the advent of the New Age movement. Authors such as Chris Griscom and Shirley MacLaine explored it in numerous ways in their books. Paul Heelas noted the development within New Age circles of what he called "seminar spirituality":[39] structured offerings complementing consumer choice with spiritual options.

Among other factors, declining membership of organized religions and the growth of secularism in the western world have given rise to this broader view of spirituality.[40] The term "spiritual" is now frequently used in contexts in which the term "religious" was formerly employed.[8] Both theists and atheists have criticized this development.[41][42]

Traditional spirituality

Abrahamic faiths

Judaism


Rabbinic Judaism (or in some Christian traditions,[which?] Rabbinism) (Hebrew: "Yahadut Rabanit" – יהדות רבנית) has been the mainstream form of Judaism since the 6th century CE, after the codification of the Talmud. It is characterised by the belief that the Written Torah ("Law" or "Instruction") cannot be correctly interpreted without reference to the Oral Torah and by the voluminous literature specifying what behavior is sanctioned by the law (called halakha, "the way").

Judaism knows a variety of religious observances: ethical rules, prayers, religious clothing, holidays, shabbat, pilgrimages, Torah reading, dietary laws, etc.

Kabbalah (literally "receiving"), is an esoteric method, discipline and school of thought of Judaism. Its definition varies according to the tradition and aims of those following it,[43] from its religious origin as an integral part of Judaism, to its later Christian, New Age, or Occultist syncretic adaptations. Kabbalah is a set of esoteric teachings meant to explain the relationship between an unchanging, eternal and mysterious Ein Sof (no end) and the mortal and finite universe (his creation). While it is heavily used by some denominations,[which?] it is not a religious denomination in itself.

Hasidic Judaism, meaning "piety" (or "loving kindness"), is a branch of Orthodox Judaism that promotes spirituality through the popularisation and internalisation of Jewish mysticism as the fundamental aspect of the faith. It was founded in 18th-century Eastern Europe by Rabbi Israel Baal Shem Tov. Hasidism emphased the Immanent Divine presence in everything and has often focused on optimism,[citation needed] encouragement, and daily fervour. This populist emotional revival accompanied the elite ideal of nullification to paradoxical Divine Panentheism, through intellectual articulation of inner dimensions of mystical thought.

The Musar movement is a Jewish spiritual movement that has focused on developing character traits such as faith, humility, and love. The Musar movement, first founded in the 19th century by Israel Salanter and developed in the 21st century by Alan Morinis and Ira F. Stone, has encouraged spiritual practices of Jewish meditation, Jewish prayer, Jewish ethics, tzedakah, teshuvah, and the study of musar (ethical) literature.[44]

Christianity

Main articles: Catholic spirituality and Christian mysticism

Catholic spirituality is the spiritual practice of living out a personal act of faith (fides qua creditur) following the acceptance of faith (fides quae creditur). Although all Catholics are expected to pray together at Mass, there are many different forms of spirituality and private prayer which have developed over the centuries. Each of the major religious orders of the Catholic Church and other lay groupings have their own unique spirituality – its own way of approaching God in prayer and in living out the Gospel.

Christian mysticism refers to the development of mystical practices and theory within Christianity. It has often been connected to mystical theology, especially in the Catholic and Eastern Orthodox traditions. The attributes and means by which Christian mysticism is studied and practiced are varied and range from ecstatic visions of the soul's mystical union with God to simple prayerful contemplation of Holy Scripture (i.e., Lectio Divina).

Progressive Christianity is a contemporary movement which seeks to remove the supernatural claims of the faith and replace them with a post-critical understanding of biblical spirituality based on historical and scientific research. It focuses on the lived experience of spirituality over historical dogmatic claims, and accepts that the faith is both true and a human construction, and that spiritual experiences are psychologically and neurally real and useful.

Islam

Five pillars


Main article: Five Pillars of Islam

The Pillars of Islam (arkan al-Islam; also arkan ad-din, "pillars of religion") are five basic acts in Islam, considered obligatory for all believers. The Quran presents them as a framework for worship and a sign of commitment to the faith. They are (1) the creed (shahadah), (2) daily prayers (salat), (3) almsgiving (zakah), (4) fasting during Ramadan and (5) the pilgrimage to Mecca (hajj) at least once-in-a-lifetime. The Shia and Sunni sects both agree on the essential details for the performance of these acts.[45]

Sufism

Main article: Sufism

The best known form of Islamic mystic spirituality is the Sufi tradition (famous through Rumi and Hafiz) in which a Sheikh or pir transmits spiritual discipline to students.[46]

Sufism or taṣawwuf (Arabic: تصوّف‎) is defined by its adherents as the inner, mystical dimension of Islam.[47][48][49] A practitioner of this tradition is generally known as a ṣūfī (صُوفِيّ). Sufis believe they are practicing ihsan (perfection of worship) as revealed by Gabriel to Muhammad,

Worship and serve Allah as you are seeing Him and while you see Him not yet truly He sees you.


Sufis consider themselves as the original true proponents of this pure original form of Islam. They are strong adherents to the principal of tolerance, peace and against any form of violence. The Sufi have suffered severe persecution by more rigid and fundamentalist groups such as the Wahhabi and Salafi movement. In 1843 the Senussi Sufi were forced to flee Mecca and Medina and head to Sudan and Libya.[50]

Classical Sufi scholars have defined Sufism as "a science whose objective is the reparation of the heart and turning it away from all else but God".[51] Alternatively, in the words of the Darqawi Sufi teacher Ahmad ibn Ajiba, "a science through which one can know how to travel into the presence of the Divine, purify one's inner self from filth, and beautify it with a variety of praiseworthy traits".[52]

Jihad

Main article: Jihad

Jihad is a religious duty of Muslims. In Arabic, the word jihād translates as a noun meaning "struggle". There are two commonly accepted meanings of jihad: an inner spiritual struggle and an outer physical struggle.[53] The "greater jihad" is the inner struggle by a believer to fulfill his religious duties.[53][54] This non-violent meaning is stressed by both Muslim[55] and non-Muslim[56] authors.

Al-Khatib al-Baghdadi, an 11th-century Islamic scholar, referenced a statement by the companion of Muhammad, Jabir ibn Abd-Allah:

The Prophet ... returned from one of his battles, and thereupon told us, 'You have arrived with an excellent arrival, you have come from the Lesser Jihad to the Greater Jihad – the striving of a servant (of Allah) against his desires (holy war)."[unreliable source?][57][58][note 7]


Asian traditions

Buddhism


Main article: Buddhism

Buddhist practices are known as Bhavana, which literally means "development" or "cultivating"[59] or "producing"[60][61] in the sense of "calling into existence."[62] It is an important concept in Buddhist praxis (Patipatti). The word bhavana normally appears in conjunction with another word forming a compound phrase such as citta-bhavana (the development or cultivation of the heart/mind) or metta-bhavana (the development/cultivation of loving kindness). When used on its own bhavana signifies 'spiritual cultivation' generally.

Various Buddhist Paths to liberation developed throughout the ages. Best-known is the Noble Eightfold Path, but others include the Bodhisattva Path and Lamrim.

Hinduism

Main article: Hinduism

Hinduism has no traditional ecclesiastical order, no centralized religious authorities, no governing body, no prophet(s) nor any binding holy book; Hindus can choose to be polytheistic, pantheistic, monistic, or atheistic.[63] Within this diffuse and open structure, spirituality in Hindu philosophy is an individual experience, and referred to as ksaitrajña (Sanskrit: क्षैत्रज्ञ[64]). It defines spiritual practice as one's journey towards moksha, awareness of self, the discovery of higher truths, true nature of reality, and a consciousness that is liberated and content.[65][66]

Four paths

Traditionally, Hinduism identifies three mārga (ways)[67][note 8] of spiritual practice,[68] namely Jñāna, the way of knowledge; Bhakti, the way of devotion; and Karma yoga, the way of selfless action. In the 19th century Vivekananda, in his neo-Vedanta synthesis of Hinduism, added Rāja yoga, the way of contemplation and meditation, as a fourth way, calling all of them "yoga". [69][note 9]

Jñāna marga is a path often assisted by a guru (teacher) in one's spiritual practice.[71] Bhakti marga is a path of faith and devotion to deity or deities; the spiritual practice often includes chanting, singing and music – such as in kirtans – in front of idols, or images of one or more deity, or a devotional symbol of the holy.[72] Karma marga is the path of one's work, where diligent practical work or vartta (Sanskrit: वार्त्ता, profession) becomes in itself a spiritual practice, and work in daily life is perfected as a form of spiritual liberation and not for its material rewards.[73][74] Rāja marga is the path of cultivating necessary virtues, self-discipline, tapas (meditation), contemplation and self-reflection sometimes with isolation and renunciation of the world, to a pinnacle state called samādhi.[75][76] This state of samādhi has been compared to peak experience.[77]

There is a rigorous debate in Indian literature on relative merits of these theoretical spiritual practices. For example, Chandogyopanishad suggests that those who engage in ritualistic offerings to gods and priests will fail in their spiritual practice, while those who engage in tapas will succeed; Svetasvataropanishad suggests that a successful spiritual practice requires a longing for truth, but warns of becoming 'false ascetic' who go through the mechanics of spiritual practice without meditating on the nature of Self and universal Truths.[78] In the practice of Hinduism, suggest modern era scholars such as Vivekananda, the choice between the paths is up to the individual and a person's proclivities.[66][79] Other scholars[80] suggest that these Hindu spiritual practices are not mutually exclusive, but overlapping. These four paths of spirituality are also known in Hinduism outside India, such as in Balinese Hinduism, where it is called Catur Marga (literally: four paths).[81]

Schools and spirituality

Different schools of Hinduism encourage different spiritual practices. In Tantric school for example, the spiritual practice has been referred to as sādhanā. It involves initiation into the school, undergoing rituals, and achieving moksha liberation by experiencing union of cosmic polarities.[82] The Hare Krishna school emphasizes bhakti yoga as spiritual practice.[83] In Advaita Vedanta school, the spiritual practice emphasizes jñāna yoga in stages: samnyasa (cultivate virtues), sravana (hear, study), manana (reflect) and dhyana (nididhyasana, contemplate).[84]

Sikhism

Main article: Sikhism

Sikhism considers spiritual life and secular life to be intertwined:[85] "In the Sikh Weltanschauung...the temporal world is part of the Infinite Reality and partakes of its characteristics."[86] Guru Nanak described living an "active, creative, and practical life" of "truthfulness, fidelity, self-control and purity" as being higher than a purely contemplative life.[87]

The 6th Sikh Guru Guru Hargobind re-affirmed that the political/temporal (Miri) and spiritual (Piri) realms are mutually coexistent.[88] According to the 9th Sikh Guru, Tegh Bahadhur, the ideal Sikh should have both Shakti (power that resides in the temporal), and Bhakti (spiritual meditative qualities). This was developed into the concept of the Saint Soldier by the 10th Sikh Guru, Gobind Singh.[89]

According to Guru Nanak, the goal is to attain the "attendant balance of separation-fusion, self-other, action-inaction, attachment-detachment, in the course of daily life",[90] the polar opposite to a self-centered existence.[90] Nanak talks further about the one God or akal (timelessness) that permeates all life[91]).[92][93][94] and which must be seen with 'the inward eye', or the 'heart', of a human being.[95]

In Sikhism there is no dogma,[96] priests, monastics or yogis.

African spirituality

Main article: Traditional African religion

In some African contexts,[which?] spirituality is considered a belief system that guides the welfare of society and the people therein, and eradicates sources of unhappiness occasioned by evil.[97] In traditional society prior to colonization and extensive introduction to Christianity or Islam, religion was the strongest element in society influencing the thinking and actions of the people. Hence spirituality was a sub-domain of religion.[98] Despite the rapid social, economic and political changes of the last century, traditional religion remains the essential background for many African people. And that religion is a communal given, not an individual choice. Religion gives all of life its meaning and provides ground for action. Each person is "a living creed of his religion." There is no concern for spiritual matters apart from ones physical and communal life. Life continues after death but remains focused on pragmatic family and community matters.

Contemporary spirituality

See also: New Age

The term "spiritual" has frequently become used in contexts in which the term "religious" was formerly employed.[8] Contemporary spirituality is also called "post-traditional spirituality" and "New Age spirituality".[99] Hanegraaf makes a distinction between two "New Age" movements: New Age in a restricted sense, which originated primarily in mid-twentieth century England and had its roots in Theosophy and Anthroposophy, and "New Age" in a general sense, which emerged in the later 1970s

when increasing numbers of people ... began to perceive a broad similarity between a wide variety of "alternative ideas" and pursuits, and started to think of them as part of one "movement"".[100]


Those who speak of spirituality outside of religion often define themselves as spiritual but not religious and generally believe in the existence of different "spiritual paths", emphasizing the importance of finding one's own individual path to spirituality. According to one 2005 poll, about 24% of the United States population identifies itself as "spiritual but not religious".[web 8]

Lockwood draws attention to the variety of spiritual experience in the contemporary West:

The new Western spiritual landscape, characterised by consumerism and choice abundance, is scattered with novel religious manifestations based in psychology and the Human Potential Movement, each offering participants a pathway to the Self.[101]


Characteristics

Modern spirituality centers on the "deepest values and meanings by which people live".[102] It often embraces the idea of an ultimate or an alleged immaterial reality.[103] It envisions an inner path enabling a person to discover the essence of his/her being.

Not all modern notions of spirituality embrace transcendental ideas. Secular spirituality emphasizes humanistic ideas on moral character (qualities such as love, compassion, patience, tolerance, forgiveness, contentment, responsibility, harmony, and a concern for others).[104]:22 These are aspects of life and human experience which go beyond a purely materialist view of the world without necessarily accepting belief in a supernatural reality or any divine being. Nevertheless, many humanists (e.g. Bertrand Russell, Jean-Paul Sartre) who clearly value the non-material, communal and virtuous aspects of life reject this usage of the term "spirituality" as being overly-broad (i.e. it effectively amounts to saying "everything and anything that is good and virtuous is necessarily spiritual").[105] In 1930 Russell, a self-described agnostic renowned as an atheist, wrote "... one's ego is no very large part of the world. The man [sic] who can centre his thoughts and hopes upon something transcending self can find a certain peace in the ordinary troubles of life which is impossible to the pure egoist." [106] Similarly, Aristotle – one of the first known Western thinkers to demonstrate that morality, virtue and goodness can be derived without appealing to supernatural forces – argued that "men create Gods in their own image" (not the other way around). Moreover, theistic and atheistic critics alike dismiss the need for the "secular spirituality" label on the basis that it appears to be nothing more than obscurantism in that:

• the term "spirit" is commonly taken as denoting the existence of unseen / otherworldly / life-giving forces; and
• words such as "morality", "philanthropy" and "humanism" already efficiently and succinctly describe the prosocial-orientation and civility that the phrase "secular spirituality" is meant to convey but without risk of potential confusion that one is referring to something supernatural.

Although personal well-being, both physical and psychological, is said[by whom?] to be an important aspect of modern spirituality, this does not imply spirituality is essential to achieving happiness (e.g. see). Free-thinkers who reject notions that the numinous/non-material is important to living well can be just as happy as more spiritually-oriented individuals (see)[107][need quotation to verify]

Contemporary spirituality-theorists may suggest that spirituality develops inner peace and forms a foundation for happiness. For example, meditation and similar practices are suggested to help the practitioner cultivate her/his inner life and character.[108][unreliable source?] [109] Ellison and Fan (2008) assert that spirituality causes a wide array of positive health outcomes, including "morale, happiness, and life satisfaction.".[110] However, Schuurmans-Stekhoven (2013) actively attempted to replicate this research and found more "mixed" results.[111][need quotation to verify] Nevertheless, spirituality has played a central role in some self-help movements such as Alcoholics Anonymous:

if an alcoholic failed to perfect and enlarge his spiritual life through work and self-sacrifice for others, he could not survive the certain trials and low spots ahead[112]


Such spiritually-informed treatment approaches have been challenged as pseudoscience,[113] are far from uniformly curative and may for non-believers cause harm (see iatrogenesis).

Spiritual experience

Main article: Religious experience

"Spiritual experience" plays a central role in modern spirituality.[114] Both western and Asian authors have popularised this notion.[115][116] Important early-20th century western writers who studied the phenomenon of spirituality, and their works, include:

• William James, The Varieties of Religious Experience (1902)
• Rudolph Otto, especially The Idea of the Holy (1917)

James' notions of "spiritual experience" had a further influence on the modernist streams in Asian traditions, making them even further recognisable for a western audience.[29]

William James popularized the use of the term "religious experience" in his The Varieties of Religious Experience.[115] He has also influenced the understanding of mysticism as a distinctive experience which allegedly grants knowledge.[web 9]

Wayne Proudfoot traces the roots of the notion of "religious experience" further back to the German theologian Friedrich Schleiermacher (1768–1834), who argued that religion is based on a feeling of the infinite. Schleiermacher used the idea of "religious experience" to defend religion against the growing scientific and secular critique. Many scholars of religion, of whom William James was the most influential, adopted the concept.[117]

Major Asian influences on contemporary spirituality have included Vivekananda[118] (1863–1902) and D.T. Suzuki[114] (1870–1966). Swami Vivekananda popularised a modern syncretitistic Hinduism,[119][116] in which an emphasis on personal experience replaced the authority of scriptures.[116][120] D.T. Suzuki had a major influence on the popularisation of Zen in the west and popularized the idea of enlightenment as insight into a timeless, transcendent reality.[web 10][web 11][30] Other influences came through Paul Brunton's A Search in Secret India (1934),[121] which introduced Ramana Maharshi (1879–1950) and Meher Baba (1894–1969) to a western audience.

Spiritual experiences can include being connected to a larger reality, yielding a more comprehensive self; joining with other individuals or the human community; with nature or the cosmos; or with the divine realm.[122]

Spiritual practices

Main article: Spiritual practice

Waaijman discerns four forms of spiritual practices:[123]

1. Somatic practices, especially deprivation and diminishment. Deprivation aims to purify the body. Diminishment concerns the repulsement of ego-oriented impulses. Examples include fasting and poverty.[123]
2. Psychological practices, for example meditation.[124]
3. Social practices. Examples include the practice of obedience and communal ownership, reforming ego-orientedness into other-orientedness.[124]
4. Spiritual. All practices aim at purifying ego-centeredness, and direct the abilities at the divine reality.[124]

Spiritual practices may include meditation, mindfulness, prayer, the contemplation of sacred texts, ethical development,[104] and spiritual retreats in a convent. Love and/or compassion are often[quantify] described[by whom?] as the mainstay of spiritual development.[104]

Within spirituality is also found "a common emphasis on the value of thoughtfulness, tolerance for breadth and practices and beliefs, and appreciation for the insights of other religious communities, as well as other sources of authority within the social sciences."[125]
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Re: Freda Bedi Cont'd (#2)

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Part 2 of 2

Science

Relation to science


See also: Conflict thesis and Relationship between religion and science

Since the scientific revolution of the 18th-century Enlightenment, the relationship of science to religion[126][127][page needed] and to spirituality[citation needed] has developed in complex ways. Historian John Hedley Brooke describes wide variations:

The natural sciences have been invested with religious meaning, with antireligious implications and, in many contexts, with no religious significance at all."[128]


Brooke has proposed that the currently held popular notion of antagonisms between science and religion[129][130] has historically originated with "thinkers with a social or political axe to grind" rather than with the natural philosophers themselves.[131] Though physical and biological scientists today see no need for supernatural explanations to describe reality[132][133][page needed][134][note 10], some[quantify] scientists continue to regard science and spirituality as complementary, not contradictory,[135][136] and are willing to debate,[137] rather than simply classifying spirituality and science as non-overlapping magisteria.

A few[quantify] religious leaders have shown openness to modern science and its methods. The 14th Dalai Lama, for example, has proposed that if a scientific analysis conclusively showed certain claims in Buddhism to be false, then the claims must be abandoned and the findings of science accepted.[138]

Holism

Main article: Holism

During the twentieth century the relationship between science and spirituality has been influenced both by Freudian psychology, which has accentuated the boundaries between the two areas by accentuating individualism and secularism, and by developments in particle physics, which reopened the debate about complementarity between scientific and religious discourse and rekindled for many an interest in holistic conceptions of reality.[127]:322 These holistic conceptions were championed by New Age spiritualists in a type of quantum mysticism that they claim justifies their spiritual beliefs,[139][140] though quantum physicists themselves on the whole reject such attempts as being pseudoscientific.[141][142]

Scientific research

Health and well-being


Main article: Religion and health

Various studies (most originating from North America) have reported a positive correlation between spirituality and mental well-being in both healthy people and those encountering a range of physical illnesses or psychological disorders.[143][144][145][146] Although spiritual individuals tend to be optimistic,[147] report greater social support,[148] and experience higher intrinsic meaning in life,[149] strength, and inner peace,[150] whether the correlation represents a causal link remains contentious. Both supporters and opponents of this claim agree that past statistical findings are difficult to interpret, in large part because of the ongoing disagreement over how spirituality should be defined and measured.[151] There is also evidence that an agreeable/positive temperament and/or a tendency toward sociability (which all correlate with spirituality) might actually be the key psychological features that predispose people to subsequently adopt a spiritual orientation and that these characteristics, not spiritually per se, add to well-being. There is also some suggestion that the benefits associated with spirituality and religiosity might arise from being a member of a close-knit community. Social bonds available via secular sources (i.e., not unique to spirituality or faith-based groups) might just as effectively raise well-being. In sum, spirituality may not be the "active ingredient" (i.e., past association with psychological well-being measures might reflect a reverse causation or effects from other variables that correlate with spirituality),[105][152][153][154][155][156][157] and that the effects of agreeableness, conscientiousness, or virtue – personality traits common in many non-spiritual people yet known to be slightly more common among the spiritual – may better account for spirituality's apparent correlation with mental health and social support.[158][159][160][161][162]

Intercessionary prayer

Masters and Spielmans[163] conducted a meta-analysis of all the available and reputable research examining the effects of distant intercessory prayer. They found no discernible health effects from being prayed for by others. In fact, one large and scientifically rigorous study by Herbert Benson and colleagues[164] revealed that intercessory prayer had no effect on recovery from cardiac arrest, but patients told people were praying for them actually had an increased risk of medical complications. Knowing others are praying for you could actually be medically detrimental.

Spiritual care in health care professions

Main article: Spiritual care in health care professions

In the health-care professions there is growing[quantify] interest in "spiritual care", to complement the medical-technical approaches and to improve the outcomes of medical treatments.[165][need quotation to verify][166][page needed] Puchalski et al. argue for "compassionate systems of care" in a spiritual context.

Spiritual experiences

Neuroscientists have examined brain functioning during reported spiritual experiences[167][168] finding that certain neurotransmitters and specific areas of the brain are involved.[169][170][171][172] Moreover, experimenters have also successfully induced spiritual experiences in individuals by administering psychoactive agents known to elicit euphoria and perceptual distortions.[173][174] Conversely, religiosity and spirituality can also be dampened by electromagnetic stimulation of the brain.[175] These results have motivated some leading theorists to speculate that spirituality may be a benign subtype of psychosis (see).[153][176][177][178][179] Benign in the sense that the same aberrant sensory perceptions that those suffering clinical psychoses evaluate as distressingly in-congruent and inexplicable are instead interpreted by spiritual individuals as positive – as personal and meaningful transcendent experiences.[177][178]

Measurement

Considerable debate persists about — among other factors — spirituality's relation to religion, the number and content of its dimensions, its relation to concepts of well-being, and its universality.[180] (ref) A number of research groups have developed instruments which attempt to measure spirituality quantitatively, including the Spiritual Transcendence Scale (STS), the Brief Multidimensional Measure of Religiousness/Spirituality (BMMRS) and the Daily Spiritual Experiences Scale. MacDonald et al gave an "Expressions of Spirituality Inventory" (ESI-R) measuring five dimensions of spirituality to over 4000 persons across eight countries. The study results and interpretation highlighted the complexity and challenges of measurement of spirituality cross-culturally [180].

See also

·         Religion portal
·         Anthroposophy
·         Esotericism
·         Glossary of spirituality terms
·         Ietsism
·         New Age
·         Numinous
·         Outline of spirituality
·         Perennial philosophy
·         Reason
·         Relationship between religion and science
·         Religion
·         Sacred–profane dichotomy
·         Secular spirituality
·         Self-actualization
·         Self-help
·         Skepticism
·         Spiritual but not religious
·         Spiritism
·         Sublime (philosophy)
·         Syncretism
·         Theosophy

Notes

1.      See:
* Koenig e.a.: "There is no widely agreed on definition of spirituality today".[2]
* Cobb e.a.: "The spiritual dimension is deeply subjective and there is no authoritative definition of spirituality".[3]
2.       Waaijman[4][5] uses the word "omvorming", "to change the form". Different translations are possible: transformation, re-formation, trans-mutation.
3.       In Dutch: "de hemelse lichtsfeer tegenover de duistere wereld van de materie". [22]
4.       In Dutch: "de kerkelijke tegenover de tijdelijke goederen, het kerkelijk tegenover het wereldlijk gezag, de geestelijke stand tegenover de lekenstand".[23]
5.       In Dutch: "Zuiverheid van motieven, affecties, wilsintenties, innerlijke disposities, de psychologie van het geestelijk leven, de analyse van de gevoelens".[24]
6.       In Dutch: "Een spiritueel mens is iemand die 'overvloediger en dieper dan de anderen' christen is".[24]
7.       This reference gave rise to the distinguishing of two forms of jihad: "greater" and "lesser". Some Islamic scholars dispute the authenticity of this reference and consider the meaning of jihad as a holy war to be more important.[57]
8.       See also Bhagavad Gita (The Celestial Song), Chapters 2:56–57, 12, 13:1–28
9.       George Feuerstein: "Yoga is not easy to define. In most general terms, the Sanskrit word yoga stands for spiritual discipline in Hinduism, Jainism, and certain schools of Buddhism. (...). Yoga is the equivalent of Christian mysticism, Moslem Sufism, or the Jewish Kabbalah. A spiritual practitioner is known as a yogin (if male) or a yogini (if female)."[70]
10.      See naturalism

References

1.      McCarroll 2005, p. 44.
2.        Koenig 2012, p. 36.
3.       Cobb 2012, p. 213.
4.     Waaijman 2000, p. 460.
5.      Waaijman 2002.
6.      Wong 2009.
7.       "The medieval mind". the Psychologist.
8.       Gorsuch 1999.
9.       Saucier 2006, p. 1259.
10.      Sheldrake 2007, pp. 1–2.
11.     Griffin 1988.
12.    Wong 2008.
13.      Schuurmans-Stekhoven 2014.
14.       Houtman 2007.
15.      Snyder 2007, p. 261.
16.      Sharf 2000.
17.      Waaijman 2002, p. 315.
18.      The Academy of Ideas, The Ethics of Schopenhauer
19.      Bergomi, Mariapaola (2018). "Non-religious Spirituality in the Greek Age of Anxiety". In Salazar, Heather; Nicholls, Roderick (eds.). The Philosophy of Spirituality: Analytic, Continental and Multicultural Approaches to a New Field of Philosophy. Philosophy and Religion. Leiden: Brill. p. 143. ISBN 9789004376311. Retrieved 2019-04-29. My aim is to show that [...] an enlightened form of non-religious spirituality did exist.
20.      Jones, L.G., "A thirst for god or consumer spirituality? Cultivating disciplined practices of being engaged by god," in L. Gregory Jones and James J. Buckley eds., Spirituality and Social Embodiment, Oxford: Blackwell, 1997, 3–28 [4, n. 4].
21.      Waaijman 2000, pp. 359–60.
22.      Waaijman 2000, p. 360.
23.     Waaijman 2000, pp. 360–61.
24.      Waaijman 2000, p. 361.
25.      Snyder 2007, pp. 261–61.
26.      Schmidt, Leigh Eric. Restless Souls : The Making of American Spirituality. San Francisco: Harper, 2005. ISBN 0-06-054566-6
27.      Remes 2014, p. 202.
28.      Versluis 2014, p. 35.
29.      Sharf 1995.
30.      McMahan 2008.
31.      McDermott, Robert (2007). The Essential Steiner. Lindisfarne. ISBN 978-1-58420-051-2.
32.      William James and Rudolf Steiner, Robert A. McDermott, 1991, in ReVision, vol. 13 no. 4 [1] Archived 2015-09-23 at the Wayback Machine
33.      Roy 2003.
34.      King 2002, p. 93.
35.      Yelle 2012, p. 338.
36.      King 2002, p. 135.
37.    King 2002.
38.      Saucier 2007, p. 1259.
39.      Paul Heelas, The New Age Movement: The Celebration of the Self and the Sacralization of Modernity. Oxford: Blackwell, 1996, p. 60. Cited in Anthony Giddens: Sociology. Cambridge: Polity, 2001, p. 554.
40.      Michael Hogan (2010). The Culture of Our Thinking in Relation to Spirituality. Nova Science Publishers: New York.
41.      Hollywood, Amy (Winter–Spring 2010). "Spiritual but Not Religious: The Vital Interplay between Submission and Freedom". Harvard Divinity Bulletin. Harvard Divinity School. 38 (1 and 2). Retrieved 2 December 2019.
42.      David, Rabbi (2013-03-21). "Viewpoint: The Limitations of Being 'Spiritual but Not Religious'". Ideas.time.com. Retrieved 2014-01-04.
43.      Kabbalah: A very short introduction, Joseph Dan, Oxford University Press, Chapter 1 "The term and its uses"
44.      Claussen, Geoffrey (2012). "The Practice of Musar". Conservative Judaism. 63 (2): 3–26. doi:10.1353/coj.2012.0002.
45.      Pillars of Islam, Oxford Islamic Studies Online
46.      Azeemi, K.S., "Muraqaba: The Art and Science of Sufi Meditation". Houston: Plato, 2005. (ISBN 0-9758875-4-8), p. xi
47.      Alan Godlas, University of Georgia, Sufism's Many Paths, 2000, University of Georgia Archived 2011-10-16 at the Wayback Machine
48.      Nuh Ha Mim Keller, "How would you respond to the claim that Sufism is Bid'a?", 1995. Fatwa accessible at: Masud.co.uk
49.      Zubair Fattani, "The meaning of Tasawwuf", Islamic Academy. Islamicacademy.org
50.      Hawting, Gerald R. (2000). The first dynasty of Islam: The Umayyad Caliphate AD 661–750. Routledge. ISBN 978-0-415-24073-4. See Google book search.
51.      Ahmed Zarruq, Zaineb Istrabadi, Hamza Yusuf Hanson – "The Principles of Sufism". Amal Press. 2008.
52.      An English translation of Ahmad ibn Ajiba's biography has been published by Fons Vitae.
53.       Morgan 2010, p. 87.
54.      "Jihad". Retrieved 20 February 2012.
55.      Jihad and the Islamic Law of War Archived August 18, 2013, at the Wayback Machine
56.      Rudolph Peters, Islam and Colonialism. The doctrine of Jihad in Modern History (Mouton Publishers, 1979), p. 118
57.       "Jihad". BBC. 2009-08-03.
58.      Fayd al-Qadir vol. 4, p. 511
59.      Matthieu Ricard has said this in a talk.
60.      "Rhys Davids & Stede (1921–25), p. 503, entry for "Bhāvanā," retrieved 9 December 2008 from University Chicago". Dsal.uchicago.edu. Archived from the original on 2012-07-11. Retrieved 2014-01-04.
61.      Monier-Williams (1899), p. 755, see "Bhāvana" and "Bhāvanā," retrieved 9 December 2008 from University of Cologne(PDF)
62.      Nyanatiloka (1980), p. 67.
63.   See:
§  Julius J. Lipner, Hindus: Their Religious Beliefs and Practices, 2nd Edition, Routledge, ISBN 978-0-415-45677-7, p. 8; Quote: "(...) one need not be religious in the minimal sense described to be accepted as a Hindu by Hindus, or describe oneself perfectly validly as Hindu. One may be polytheistic or monotheistic, monistic or pantheistic, even an agnostic, humanist or atheist, and still be considered a Hindu.";
§  Lester Kurtz (Ed.), Encyclopedia of Violence, Peace and Conflict, ISBN 978-0-12-369503-1, Academic Press, 2008;
§  MK Gandhi, The Essence of Hinduism, Editor: VB Kher, Navajivan Publishing, see p. 3; According to Gandhi, "a man may not believe in God and still call himself a Hindu."
64.   Monier-Williams Sanskrit-English Dictionary, क्षैत्रज्ञ Jim Funderburk and Peter Scharf (2012); Quote:
§  क्षैत्रज्ञ [ kṣaitrajña ] [ kṣaitrajña ] n. (fr. [ kṣetra-jñá ] g. [ yuvādi ], spirituality, nature of the soul Lit. W.; the knowledge of the soul Lit. W.
65.   See the following two in Ewert Cousins series on World Spirituality:
§  Bhavasar and Kiem, Spirituality and Health, in Hindu Spirituality, Editor: Ewert Cousins (1989), ISBN 0-8245-0755-X, Crossroads Publishing New York, pp. 319–37;
§  John Arapura, Spirit and Spiritual Knowledge in the Upanishads, in Hindu Spirituality, Editor: Ewert Cousins (1989), ISBN 0-8245-0755-X, Crossroads Publishing New York, pp. 64–85
66.       Gavin Flood, Brill's Encyclopedia of Hinduism, Editor: Knut Jacobsen (2010), Volume II, Brill, ISBN 978-90-04-17893-9, see Article on Wisdom and Knowledge, pp. 881–84
67.      John Lochtefeld (2002), The Illustrated Encyclopedia of Hinduism, Rosen Publishing New York, ISBN 0-8239-2287-1
68.      D. Bhawuk (2011), Spirituality and Cultural Psychology, in Anthony Marsella (Series Editor), International and Cultural Psychology, Springer New York, ISBN 978-1-4419-8109-7, pp. 93–140
69.      Michelis 2005.
70.      Feuerstein, Georg (2003), The deeper dimension of yoga: Theory and practice, Shambhala, ISBN 1-57062-935-8, p. 3
71.      Feuerstein, Georg (2003), The deeper dimension of yoga: Theory and practice, Shambhala, ISBN 1-57062-935-8, Chapter 55
72.      Jean Varenne (1976), Yoga and the Hindu Tradition, University of Chicago Press, ISBN 0-226-85116-8, pp. 97–130
73.   See discussion of Hinduism and karma yoga in two different professions in these journal articles:
§  McCormick, Donald W. (1994). "Spirituality and Management". Journal of Managerial Psychology. 9 (6): 5–8. doi:10.1108/02683949410070142.;
§  Macrae, Janet (1995). "Nightingale's spiritual philosophy and its significance for modern nursing". Journal of Nursing Scholarship. 27 (1): 8–10. doi:10.1111/j.1547-5069.1995.tb00806.x. PMID 7721325.
74.   Klaus Klostermaier, Spirituality and Nature, in Hindu Spirituality, Editor: Ewert Cousins (1989), ISBN 0-8245-0755-X, Crossroads Publishing New York, pp. 319–37;
§  Klostermaier discusses examples from Bhagavata Purana, another ancient Hindu scripture, where a forest worker discovers observing mother nature is a spiritual practice, to wisdom and liberating knowledge. The Purana suggests that "true knowledge of nature" leads to "true knowledge of Self and God." It illustrates 24 gurus that nature provides. For example, earth teaches steadfastness and the wisdom that all things while pursuing their own activities, do nothing but follow the divine laws that are universally established; another wisdom from earth is her example of accepting the good and bad from everyone. Another guru, the honeybee teaches that one must make effort to gain knowledge, a willingness and flexibility to examine, pick and collect essence from different scriptures and sources. And so on. Nature is a mirror image of spirit, perceptive awareness of nature can be spirituality.
75.      Vivekananda, S. (1980), Raja Yoga, Ramakrishna Vivekanada Center, ISBN 978-0-911206-23-4
76.      Richard King (1999), Indian philosophy: An introduction to Hindu and Buddhist thought, Edinburgh University Press, ISBN 0-7486-0954-7, pp. 69–71
77.   See:
§  Harung, Harald (2012). "Illustrations of Peak Experiences during Optimal Performance in World-class Performers Integrating Eastern and Western Insights". Journal of Human Values. 18 (1): 33–52. doi:10.1177/097168581101800104.
§  Levin, Jeff (2010). "Religion and mental health: Theory and research". International Journal of Applied Psychoanalytic Studies. 7 (2): 102–15.;
§  Meyer-Dinkgräfe, Daniel (2011). "Opera and spirituality". Performance and Spirituality. 2 (1): 38–59.
78.   See:
§  CR Prasad, Brill's Encyclopedia of Hinduism, Editor: Knut Jacobsen (2010), Volume II, Brill, ISBN 978-90-04-17893-9, see Article on Brahman, pp. 724–29
§  David Carpenter, Brill's Encyclopedia of Hinduism, Editor: Knut Jacobsen (2010), Volume II, Brill, ISBN 978-90-04-17893-9, see Article on Tapas, pp. 865–69
79.      Klaus Klostermaier (2007), A Survey of Hinduism, 3rd Edition, SUNY Press, ISBN 978-0-7914-7081-7, pp. 119–260
80.      Mikel Burley (2000), Hatha-Yoga: Its context, theory and practice, Motilal Banarsidass Publications, ISBN 81-208-1706-0, pp. 97–98; Quote: "When, for example, in the Bhagavad-Gita Lord Krsna speaks of jnana-, bhakti- and karma-yoga, he is not talking about three entirely separate ways of carrying out one's spiritual practice, but, rather, about three aspects of the ideal life".
81.      Murdana, I. Ketut (2008), Balinese Arts and Culture: A flash understanding of Concept and Behavior, Mudra – Jurnal Seni Budaya, Indonesia; Volume 22, p. 5
82.      Gavin Flood (1996), An Introduction to Hinduism, Cambridge University Press, ISBN 0-521-43878-0
83.      Rochford, E.B. (1985), Hare Krishna in America, Rutgers University Press; ISBN 978-0-8135-1114-6, p. 12
84.   See:
§  Ramakrishna Puligandla (1985), Jñâna-Yoga – The Way of Knowledge (An Analytical Interpretation), University Press of America New York, ISBN 0-8191-4531-9;
§  Fort, A.O. (1998), Jīvanmukti in Transformation: Embodied Liberation in Advaita and Neo-Vedanta, State University of New York Press, ISBN 0-7914-3903-8;
§  Richard King (1999), Indian philosophy: An introduction to Hindu and Buddhist thought, Edinburgh University Press, ISBN 0-7486-0954-7, p. 223;
§  Sawai, Y. (1987), The Nature of Faith in the Śaṅkaran Vedānta Tradition, Numen, 34(1), pp. 18–44
85.      Nayar, Kamal Elizabeth & Sandhu, Jaswinder Singh (2007). The Socially Involved Renunciate – Guru Nanaks Discourse to Nath Yogi's. United States: State University of New York Press. p. 106. ISBN 978-0-7914-7950-6.
86.      Kaur Singh; Nikky Guninder (2004). Hindu spirituality: Postclassical and modern. English: Motilal Banarsidass. p. 530. ISBN 978-81-208-1937-5.
87.      Marwha, Sonali Bhatt (2006). Colors of Truth, Religion Self and Emotions. New Delhi: Concept Publishing Company. p. 205. ISBN 978-81-8069-268-0.
88.      E. Marty, Martin & Appleby R. Scott (1996). Fundamentalisms and the State: Remaking Polities, Economies, and Militance. English: University of Chicago Press. p. 278. ISBN 978-0-226-50884-9. Fundamentalisms and the State: Remaking Polities, Economies, and Militance.
89.      Singh Gandhi, Surjit (2008). History of Sikh Gurus Retold: 1606–708. English: Atlantic Publishers & Distributors Pvt Ltd. pp. 676–77. ISBN 978-81-269-0857-8.
90.     Mandair, Arvind-Pal Singh (October 22, 2009). Religion and the Specter of the West – Sikhism, India, Postcoloniality and the Politics of Translation. United States: University of Columbia. pp. 372 onwards. ISBN 978-0-231-14724-8.
91.      Singh, Nirbhai (1990). Philosophy of Sikhism: Reality and Its Manifestations. New Delhi: South Asia Books. pp. 111–12.
92.      Philpott, Chris (2011). Green Spirituality: One Answer to Global Environmental Problems and World Poverty. AuthorHouse. ISBN 978-1-4670-0528-9.
93.      Singh Kalsi; Sewa Singh (2005). Sikhism. United States: Chelsea House Publishers. p. 49. ISBN 978-0-7910-8098-6.
94.      Hayer, Tara (1988). "The Sikh Impact: Economic History of Sikhs in Canada" Volume 1. Surrey, Canada: Indo-Canadian Publishers. p. 14.
95.      Lebron, Robyn (2012). Searching for Spiritual Unity...can There be Common Ground?: A Basic Internet Guide to Forty World Religions & Spiritual Practices. CrossBooks. p. 399. ISBN 978-1-4627-1261-8.
96.      Singh, Nikky-Guninder (1993). The Feminine Principle in the Sikh Vision of the Transcendent. Cambridge University Press. p. 172. ISBN 978-0-521-43287-0.
97.      "The spirituality of Africa". Harvard Gazette. 2015-10-06. Retrieved 2020-02-04.
98.      Mbiti, John S. African religions & philosophy (2nd rev. and enl. ed.). Oxford: Heinemann. ISBN 0435895915.
99.      Otterloo 2012, pp. 239–40.
100.     Hanegraaff 1996, p. 97.
101.     Lockwood, Renee D. (June 2012). "Pilgrimages to the Self: Exploring the Topography of Western Consumer Spirituality through 'the Journey'". Literature and Aesthetics. 22 (1): 108. Retrieved 19 September 2019. The new Western spiritual landscape, characterised by consumerism and choice abundance, is scattered with novel religious manifestations based in psychology and the Human Potential Movement, each offering participants a pathway to the Self.
102.     Philip Sheldrake, A Brief History of Spirituality, Wiley-Blackwell 2007 pp. 1–2
103.     Ewert Cousins, preface to Antoine Faivre and Jacob Needleman, Modern Esoteric Spirituality, Crossroad Publishing 1992.
104.    Dalai Lama, Ethics for the New Millennium, NY: Riverhead Books, 1999.
105.      Schuurmans-Stekhoven, J.B. (2011). "Is it God or just the data that moves in mysterious ways? How well-being research might be mistaking faith for virtue?". Social Indicators Research. 100 (2): 313–30. doi:10.1007/s11205-010-9630-7.
106.     Russell, Bertrand (1930). The Conquest of Happiness (published 2018). ISBN 9781329522206. Retrieved 19 September2019. The man who can centre his thoughts and hopes upon something transcending self can find a certain peace in the ordinary troubles of life which is impossible to the pure egoist.
107.     Maisel, Eric (2009). The Atheist's Way: Living Well Without Gods. Novato, California: New World Library (published 2010). ISBN 9781577318422. Retrieved 19 September 2019.
108.     Wilkinson, Tony (2007). The lost art of being happy : spirituality for sceptics. Findhorn Press. ISBN 978-1-84409-116-4.
109.     Browner, Matthieu Ricard; translated by Jesse (2003). Happiness: A guide to developing life's most important skill (1st pbk. ed.). New York: Little Brown. ISBN 978-0-316-16725-3.
110.     Ellison, Christopher G.; Daisy Fan (Sep 2008). "Daily Spiritual Experiences and Psychological Well-Being among US Adults". Social Indicators Research. 88 (2): 247–71. doi:10.1007/s11205-007-9187-2. JSTOR 27734699.
111.     Schuurmans-Stekhoven, J.B. (2013). "As a shepherd divideth his sheep from the goats": Does the Daily Spiritual Experiences Scale encapsulate separable theistic and civility components?". Social Indicators Research. 110 (1): 131–46. doi:10.1007/s11205-011-9920-8.
112.     Anonymous (2009). Alcoholics Anonymous: By the Anonymous Press. The Anonymous Press. pp. 14–15. ISBN 978-1-892959-16-4. Retrieved 5 March 2013.
113.     Compare: Ross, Colin A.; Pam, Alvin, eds. (1995). Pseudoscience in biological psychiatry: blaming the body. Wiley Series in General and Clinical Psychiatry. 10. Wiley & Sons. p. 96. ISBN 9780471007760. Retrieved 19 September 2019. This doctrine [that alcoholism is a disease] has been adopted throughout the chemical dependency field including Alcoholics Anonymous (AA), despite the fact that it has no scientific foundation and is logically incorrect.
114.    Sharf & 1995-B.
115.     Hori 1999, p. 47.
116.      Rambachan 1994.
117.     Sharf 2000, p. 271.
118.     Renard 2010, p. 191.
119.     Sinari 2000.
120.     Comans 1993.
121.     A Search in Secret India
122.     Margaret A. Burkhardt and Mary Gail Nagai-Jacobson, Spirituality: living our connectedness, Delmar Cengage Learning, p. xiii
123.    Waaijman 2000, pp. 644–45.
124.     Waaijman 2000, p. 645.
125.     Seybold, Kevin S.; Peter C. Hill (Feb 2001). "The Role of Religion and Spirituality in Mental and Physical Health". Current Directions in Psychological Science. 10 (1): 21–24. doi:10.1111/1467-8721.00106.
126.     Gascoigne, John (1988). Cambridge in the Age of the Enlightenment: Science, Religion and Politics. Cambridge: Cambridge University Press. p. 300. The 'holy alliance' between Newtonian natural philosophy and Anglican latitudinarianism had, by the end of the eighteenth century, proved a fruitful marriage. Confident assertions that science and religion were allies remained part of the intellectual landscape in the first half of the nineteenth century and natural theology continued to be one of the most influential vehicles for the dissemination of new scientific theories [...].
127.     Brooke, John Hedley (1991). Science and religion: some historical perspectives. Cambridge: Cambridge University Press.
128.     Brooke, John Hedley (2014). Science and religion: some historical perspectives. The Cambridge History of Science series (reprint ed.). Cambridge: Cambridge University Press. p. 22. ISBN 978-1-107-66446-3. Retrieved 2018-03-03.
129.     Applebaum, Wilbur. Encyclopedia of the scientific revolution: from Copernicus to Newton Volume 1800 of Garland reference library of the humanities. Psychology Press, 2000 ISBN 0-8153-1503-1, 978-0-8153-1503-2
130.     R. Cruz Begay, MPH, DrPH, Science And Spirituality March 2003, Vol. 93, No. 3 | American Journal of Public Health 363 American Public Health Association
131.     Brooke, John Hedley (2014). Science and religion: some historical perspectives. The Cambridge History of Science series (reprint ed.). Cambridge: Cambridge University Press. p. 18. ISBN 978-1-107-66446-3. Retrieved 2018-03-03.
132.     Clarke, Steve (2009). "Naturalism, Science and the Supernatural". Sophia. 48 (2): 127–142. doi:10.1007/s11841-009-0099-2. There is overwhelming agreement amongst naturalists that a naturalistic ontology should not allow for the possibility of supernatural entities.
133.     Dawkins, Richard (1986). The Blind Watchmaker: Why the Evidence of Evolution Reveals a Universe without Design. W.W. Norton & Company (published 2015). ISBN 978-0-393-35309-9. Retrieved 2018-03-03. There is nothing supernatural, no 'life force' to rival the fundamental forces of physics. [...] My thesis will be that events that we commonly call miracles are not supernatural, but are part of a spectrum of more-or-less improbable natural events.
134.     Stroud, Barry. (2004). "The charm of naturalism". In: M. De Caro & D. Macarthur (Eds.), Naturalism in question (pp. 21–35). Cambridge, MA: Harvard University Press. "Most philosophers for at least one hundred years have been naturalists in the nonsupernaturalist sense. They have taken it for granted that any satisfactory account of how human belief and knowledge in general are possible will involve only processes and events of the intelligible natural world, without the intervention or reassurance of any supernatural agent."
135.     Richardson, W. Mark. Science and the spiritual quest: new essays by leading scientists Psychology Press, 2002 ISBN 0-415-25767-0, 978-0-415-25767-1
136.     Giniger, Kenneth Seeman & Templeton, John. Spiritual evolution: scientists discuss their beliefs. Templeton Foundation Press, 1998. ISBN 1-890151-16-5, ISBN 978-1-890151-16-4
137.     Elaine Howard Ecklund, Science vs Religion: What Scientists Really Think. Oxford University Press, 2010. ISBN 978-0-19-539298-2
138.     Dalai Lama, The universe in a single atom: the convergence of science and spirituality. Broadway Books, 2006. ISBN 0-7679-2081-3.
139.     Capra, Fritjof (1975). The Tao of Physics: an exploration of the parallels between modern physics and Eastern mysticism(1991 3rd ed.). Boston: Shambhala Publications. ISBN 978-0-87773-594-6.
140.     Laszlo, Ervin, "CosMos:A Co-creator's Guide to the Whole World", Hay House, Inc, 2008, ISBN 1-4019-1891-3, pp. 53–58
141.     Sheremer, Michael (2005). "Quantum Quackery". Scientific American. 292 (1): 34. Bibcode:2005SciAm.292a..34S. doi:10.1038/scientificamerican0105-34.
142.     Silverman, Mark P. Quantum superposition: counterintuitive consequences of coherence, entanglement, and interferenceFrontiers collection. Springer, 2008 ISBN 3-540-71883-4, 978-3-540-71883-3. p. 25
143.     Joshanloo, Mohsen (4 December 2010). "Investigation of the Contribution of Spirituality and Religiousness to Hedonic and Eudaimonic Well-Being in Iranian Young Adults". Journal of Happiness Studies. 12 (6): 915–30. doi:10.1007/s10902-010-9236-4.
144.     Fehring, R.J., Miller, J.F., Shaw, C. (1997). Spiritual well-being, religiosity, hope, depression, and other mood states in elderly people coping with cancer 24. Oncology Nursing Forum. pp. 663–71.
145.     Nelson, C.J.; Rosenfeld, B.; Breitbart, W.; Galietta, M. (2002). "Spirituality, religion, and depression in the terminally ill". Psychosomatics. 43 (3): 213–20. doi:10.1176/appi.psy.43.3.213. PMID 12075036.
146.     Koenig, H.G. (2008) Research on religion, spirituality, and mental health: A review. Canadian Journal of Psychiatry.
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149.     Park, C (2005). "Religion as a meaning-making framework in coping with life stress". Journal of Social Issues. 61 (4): 707–29. doi:10.1111/j.1540-4560.2005.00428.x.
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152.     Emmons, R.A. (2005). Emotion and religion. In R.F. Paloutzian, & C.L. Park (Eds.), Handbook of the psychology of religion and spirituality (pp. 235–52). New York: Guilford Press.
153.    Schuurmans-Stekhoven, J.B. (2013a). "Is God's call more than audible? A preliminary exploration of a two-dimensional model of theistic/spiritual beliefs and experiences". Australian Journal of Psychology. 65 (3): 146–55. doi:10.1111/ajpy.12015.
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156.     Saroglou, V (2010). "Religiousness as a cultural adaptation of basic traits: A five-factor model perspective". Personality and Social Psychology Review. 14 (1): 108–25. doi:10.1177/1088868309352322. PMID 20023209.
157.     Saroglou, V (2002). "Religion and the five factors of personality: A meta-analytic review". Personality and Individual Differences. 32 (1): 15–25. doi:10.1016/s0191-8869(00)00233-6.
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159.     independent review
160.     Schuurmans-Stekhoven, James Benjamin (2017). "Spirit or Fleeting Apparition? Why Spirituality's Link with Social Support Might be Incrementally Invalid". Journal of Religion and Health. 56 (4): 1248–1262. doi:10.1007/s10943-013-9801-3. PMID 24297674.
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162.     Löckenhoff, C. E.; Ironson, G.H.; O'Cleirigh, C.; Costa, P.T. (2009). "Five-Factor Model Personality Traits, Spirituality/Religiousness, and Mental Health Among People Living With HIV". Journal of Personality. 77 (5): 1411–36. doi:10.1111/j.1467-6494.2009.00587.x. PMC 2739880. PMID 19686457.
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179.     Thalbourne, M.A.; Delin, P.S. (1994). "A common thread underlying belief in the paranormal, creative personality, mystical experience and psychopathology". Journal of Parapsychology. 58: 3–38.
180.     MacDonald, Douglas A.; Friedman, Harris L.; Brewczynski, Jacek; Holland, Daniel; Salagame, Kiran Kumar K.; Mohan, K. Krishna; Gubrij, Zuzana Ondriasova; Cheong, Hye Wook; Sueur, Cédric (3 March 2015). "Spirituality as a Scientific Construct: Testing Its Universality across Cultures and Languages". PLOS ONE. 10 (3): e0117701. doi:10.1371/journal.pone.0117701.Cite error: The named reference "MAC" was defined multiple times with different content (see thehelp page).

Sources

Published sources


·         Cobb, Mark R.; Puchalski, Christina M.; Rumbold, Bruce (2012), Oxford Textbook of Spirituality in Healthcare
·         Comans, Michael (2000), The Method of Early Advaita Vedānta: A Study of Gauḍapāda, Śaṅkara, Sureśvara, and Padmapāda, Delhi: Motilal Banarsidass
·         De Michelis, Elizabeth (2005), A History of Modern Yoga: Patanjali and Western Esotericism, Continuum, ISBN 978-0-8264-8772-8
·         Gorsuch, R.L.; Miller, W.R. (1999), "Assessing spirituality", in W.R. Miller (ed.), Integrating spirituality into treatment, Washington, DC: American Psychological Association, pp. 47–64
·         Griffin, David Ray (1988), Spirituality and Society, SUNY
·         Hanegraaff, Wouter J. (1996), New Age Religion and Western Culture. Esotericism in the mirror of Secular Thought, Leiden/New York/Koln: Brill
·         Hori, Victor Sogen (1999), "Translating the Zen Phrase Book" (PDF), Nanzan Bulletin, 23
·         Houtman, Dick; Aupers, Stef (2007), "The Spiritual Turn and the Decline of Tradition: The Spread of Post-Christian Spirituality in 14 Western Countries, 1981–2000", Journal for the Scientific Study of Religion, 46 (3): 305–20, doi:10.1111/j.1468-5906.2007.00360.x
·         Kapuscinski, Afton N.; Masters, Kevin S. (2010). "The current status of measures of spirituality: A critical review of scale development". Psychology of Religion and Spirituality. 2 (4): 191–205. doi:10.1037/a0020498.
·         King, Richard (2002), Orientalism and Religion: Post-Colonial Theory, India and "The Mystic East", Routledge
·         Koenig, Harold; King, Dana; Carson, Verna B. (2012), Handbook of Religion and Health, Oxford UP
·         McCarroll, Pam; O'Connor, Thomas St. James; Meakes, Elizabeth (2005), Assessing plurality in Spirituality Definitions. In: Meier et al, "Spirituality and Health: Multidisciplinary Explorations", Wilfrid Laurier Univ. Press, pp. 44–59
·         McMahan, David L. (2008), The Making of Buddhist Modernism, Oxford University Press, ISBN 978-0-19-518327-6
·         Morgan, Diane (2010), Essential Islam: a comprehensive guide to belief and practice, ABC-CLIO, ISBN 978-0-313-36025-1
·         Oman, Doug (2013), Defining Religion and Spirituality, ISBN 978-1-4625-1101-3. In Paloutzian, Raymond F.; Park, Crystal L., eds. (2013-04-30). Handbook of the psychology of religion and spirituality (2nd ed.). New York: Guilford. pp. 23–47. ISBN 978-1-4625-1006-1.
·         Otterloo, Anneke; Aupers, Stef; Houtman, Dick (2012), "Trajectories to the New Age. The spiritual turn of the first generation of Dutch New Age teachers" (PDF), Social Compass, 59 (2): 239–56, doi:10.1177/0037768612440965, hdl:1765/21876
·         Puchalski, Christina; Vitillo, Robert; Hull, Sharon; Relle, Nancy (2014), "Spiritual Dimensions of Whole Person Care: Reaching National and International Consensus", Journal of Palliative Medicine, 17 (6): 642–56, doi:10.1089/jpm.2014.9427, PMC 4038982, PMID 24842136
·         Rambachan, Anatanand (1994), The Limits of Scripture: Vivekananda's Reinterpretation of the Vedas, University of Hawaii Press
·         Remes, Pauliina (2014), Neoplatonism, Routledge
·         Renard, Philip (2010), Non-Dualisme. De directe bevrijdingsweg, Cothen: Uitgeverij Juwelenschip
·         Roy, Sumita (2003), Aldous Huxley And Indian Thought, Sterling Publishers Pvt. Ltd
·         Saucier, Gerard; Katarzyna Skrzypinska (1 October 2006). "Spiritual But Not Religious? Evidence for Two Independent Dispositions" (PDF). Journal of Personality. 74 (5): 1257–92. CiteSeerX 10.1.1.548.7658. doi:10.1111/j.1467-6494.2006.00409.x. JSTOR 27734699. PMID 16958702. Retrieved 2013-03-05.
·         Schuurmans-Stekhoven, J. (2014), "Measuring Spirituality as Personal Belief in Supernatural Forces: Is the Character Strength Inventory-Spirituality subscale a brief, reliable and valid measure?", Implicit Religion, 17 (2): 211–222, doi:10.1558/imre.v17i2.211
·         Schneiders, Sandra M. (1989). "Spirituality in the Academy". Theological Studies. 50 (4): 676–97. doi:10.1177/004056398905000403. ISSN 0040-5639. OCLC 556989066.
·         Schneiders, Sandra M. (1993). "Spirituality as an Academic Discipline: Reflections from Experience". Christian Spirituality Bulletin. 1 (2): 10–15. ISSN 1082-9008. OCLC 31697474.
·         Sharf, Robert H. (1995), "Buddhist Modernism and the Rhetoric of Meditative Experience" (PDF), NUMEN, 42 (3): 228–283, doi:10.1163/1568527952598549, hdl:2027.42/43810, archived from the original (PDF) on 2019-04-12, retrieved 2013-02-10
·         Sharf, Robert H. (2000), "The Rhetoric of Experience and the Study of Religion" (PDF), Journal of Consciousness Studies, 7 (11–12): 267–87, archived from the original (PDF) on 2013-05-13, retrieved 2013-01-13
·         Sheldrake, Philip (1998). Spirituality and history: Questions of interpretation and method. Maryknoll, NY: Orbis Books. ISBN 978-1-57075-203-2. OCLC 796958914.
·         Sheldrake, Philip (2007), A Brief History of Spirituality, Wiley-Blackwell
·         Sinari, Ramakant (2000), Advaita and Contemporary Indian Philosophy. In: Chattopadhyana (gen.ed.), "History of Science, Philosophy and Culture in Indian Civilization. Volume II Part 2: Advaita Vedanta", Delhi: Centre for Studies in Civilizations
·         Snyder, C.R.; Lopez, Shane J. (2007), Positive Psychology, Sage Publications, Inc., ISBN 978-0-7619-2633-7
·         Versluis, Arthur (2014), American Gurus: From Transcendentalism to New Age Religion, Oxford University Press
·         Waaijman, Kees (2000), Spiritualiteit. Vormen, grondslagen, methoden, Kampen/Gent: Kok/Carmelitana
·         Waaijman, Kees (2002), Spirituality: Forms, Foundations, Methods, Peeters Publishers
·         Wong, Yuk-Lin Renita; Vinsky, Jana (2009), "Speaking from the Margins: A Critical Reflection on the 'Spiritual-but-not-Religious' Discourse in Social Work", British Journal of Social Work, 39 (7): 1343–59, doi:10.1093/bjsw/bcn032

Web-sources

1.      "Online Etymology Dictionary, Spirit". Etymonline.com. Retrieved 2014-01-04.
2.       "Online Etymology Dictionary, Spiritual". Etymonline.com. Retrieved 2014-01-04.
3.       "Online Etymology Dictionary, Spirituality". Etymonline.com. Retrieved 2014-01-04.
4.       "Stanford Encyclopedia of Philosophy, Transcendentalism". Plato.stanford.edu. Retrieved 2014-01-04.
5.       Jump up to:a b c d Jone Johnson Lewis. "What is Transcendentalism?". Transcendentalists.com. Archived from the original on 2014-06-27. Retrieved 2014-01-04.
6.       "Barry Andrews, The Roots Of Unitarian Universalist Spirituality In New England Transcendentalism ". Archive.uua.org. 1999-03-12. Archived from the original on 2013-09-21. Retrieved 2014-01-04.
7.       "Frank Morales, Neo-Vedanta: The problem with Hindu Universalism". Bharatabharati.wordpress.com. 2012-02-15. Retrieved 2014-01-04.
8.       "NewsweekBeliefnet Poll Results".
9.       Gellman, Jerome. "Mysticism". In Edward N. Zalta (ed.). The Stanford Encyclopedia of Philosophy (Summer 2011 ed.). Retrieved 2014-01-04. Under the influence of William James' The Varieties of Religious Experience, philosophical interest in mysticism has been heavy in distinctive, allegedly knowledge-granting 'mystical experiences.'
10.      "Robert H. Sharf, Whose Zen? Zen Nationalism Revisited" (PDF). Retrieved 2014-01-04.
11.      "Hu Shih: Ch'an (Zen) Buddhism in China. Its History and Method". Thezensite.com. Retrieved 2014-01-04.

Further reading

·         Downey, Michael. Understanding Christian Spirituality. New York: Paulist Press, 1997.
·         Hanegraaff, Wouter J. (1996), New Age Religion and Western Culture. Esotericism in the mirror of Secular Thought, Leiden/New York/Koln: Brill
·         Charlene Spretnak, The Spiritual Dynamic in Modern Art : Art History Reconsidered, 1800 to the Present.
·         Eck, Diana L. A New Religious America. San Francisco: Harper, 2001.
·         Metzinger, Thomas (2013). Spirituality and Intellectual Honesty: An Essay (PDF). Self-Published. ISBN 978-3-00-041539-5.
o    "Spirituality and Intellectual Honesty with Thomas Metzinger". Krishnamurti Educational Center. July 19, 2017 – via YouTube.
·         Schmidt, Leigh Eric. Restless Souls : The Making of American Spirituality. San Francisco: Harper, 2005. ISBN 0-06-054566-6
·         Carrette, Jeremy R.; King, Richard (2005), Selling Spirituality: The Silent Takeover of Religion, Taylor & Francis Group

External Links

·         Religion and Spirituality at Curlie
·         Sociology of Religion Resources
 
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Re: Freda Bedi Cont'd (#2)

Postby admin » Wed Jul 15, 2020 11:56 pm

Social Identity Theory
by Saul A. McLeod
Simply Psychology
October 24, 2019

Henri Tajfel's greatest contribution to psychology was social identity theory. Social identity is a person’s sense of who they are based on their group membership(s).

Tajfel (1979) proposed that the groups (e.g. social class, family, football team etc.) which people belonged to were an important source of pride and self-esteem. Groups give us a sense of social identity: a sense of belonging to the social world.

We divided the world into “them” and “us” based through a process of social categorization (i.e. we put people into social groups).

Henri Tajfel proposed that stereotyping (i.e. putting people into groups and categories) is based on a normal cognitive process: the tendency to group things together. In doing so we tend to exaggerate:

1. the differences between groups

2. the similarities of things in the same group.

This is known as in-group (us) and out-group (them). The central hypothesis of social identity theory is that group members of an in-group will seek to find negative aspects of an out-group, thus enhancing their self-image.

Prejudiced views between cultures may result in racism; in its extreme forms, racism may result in genocide, such as occurred in Germany with the Jews, in Rwanda between the Hutus and Tutsis and, more recently, in the former Yugoslavia between the Bosnians and Serbs.

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Our Blessed Homeland; Our Glorious Leader; Our Great Religion; Our Noble Populace; Our Heroic Adventurers
Their Barbarous Wastes; Their Wicked Despot; Their Primitive Superstition; Their Backward Savages; Their Brutish Invaders


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The last king of Shambhala - Rudracakrin. Cf. Karin Meinert (Ed.) Buddha in the yurta - Buddhist art from Mongolia; Hirmer Verlag, Munich; 2011:182, English-Mongolian edition and English-Russian edition - Slightly rubbed. Author: (MONGOLEI, 19. Jahrhundert)

In the year 2327 (C.E.) — the prophecies of the Kalachakra Tantra tell us — the 25th Kalki will ascend the throne of Shambhala. He goes by the name of Rudra Chakrin, the “wrathful wheel turner” or the “Fury with the wheel”. The mission of this ruler is to destroy the “enemies of the Buddhist teaching” in a huge eschatological battle and to found a golden age...

The Shambhala state draws a clear and definite distinction between friend and enemy. The original idea of Buddhist pacifism is completely foreign to it. Hence the Rudra Chakrin carries a martial symbolic object as his insignia of dominion, the “wheel of iron” (!)...

Mounted upon his white horse, with a spear in his hand, the Rudra Chakrin shall lead his powerful army in the 24th century. “The Lord of the Gods”, it is said of him in the Kalachakra Tantra, “joined with the twelve lords shall go to destroy the barbarians” (Newman, 1987, p. 645). His army shall consist of “exceptionally wild warriors” equipped with “sharp weapons”. A hundred thousand war elephants and millions of mountain horses, faster than the wind, shall serve his soldiers as mounts. Indian gods will then join the total of twelve divisions of the “wrathful wheel turner” and support their “friend” from Shambhala...


Here too, by “weapon” is understood every means of implementing the physical killing of humans...

The ancient origins and contents of the Shambhala state make it, when seen from the point of view of a western political scientist, an antidemocratic, totalitarian, doctrinaire and patriarchal model. It concerns a repressive ideal construction which is to be imposed upon all of humanity in the wake of an “ultimate war”. Here the sovereign (the Shambhala king) and in no sense the people decide the legal norms. He governs as the absolute monarch of a planetary Buddhocracy...

Further to this, the Shambhala state (in contrast to the original teachings of the Buddha) is based upon the clear differentiation of friend and enemy. Its political thought is profoundly dualist, up to and including the moral sphere. Islam is regarded as the arch-enemy of the country. In resolving aggravated conflicts, Shambhala society has recourse to a “high-tech” and extremely violent military machinery and employs the sociopolitical utopia of “paradise on earth” as its central item of propaganda.

It follows from all these features that the current, Fourteenth Dalai Lama’s constant professions of faith in the fundamentals of western democracy remain empty phrases for as long as he continues to place the Kalachakra Tantra and the Shambhala myth at the center of his ritual existence.
The objection commonly produced by lamas and western Buddhists, that Shambhala concerns a metaphysical and not a worldly institution, does not hold water. We know, namely, from history that both traditional Tibetan and Mongolian society cultivated the Shambhala myth without at any stage drawing a distinction between a worldly and a metaphysical aspect in this matter. In both countries, everything which the Buddhocratic head of state decided was holy per se.

The argument that the Shambhala vision was distant “pie in the sky” is also not convincing. The aggressive warrior myth and the idea of a world controlling ADI BUDDHA has influenced the history of Tibet and Mongolia for centuries as a rigid political program which is oriented to the decisions of the clerical power elite...


From an “occidental” way of looking at things, an internalization implies that an external image (a war for example) is to be understood as a symbol for an inner psychic/spiritual process (for example, a “psychological” war). However, according to Eastern, magic-oriented thinking, the “identity” of interior and exterior means something different, namely that the inner processes in the yogi’s mystic body correspond to external events, or to tone this down a little, that inside and outside consist of the same substance (of “pure spirit” for example). The external is thus not a metaphor for the internal as in the western symbolic conception, but rather both, inner and exterior, correspond to one another. Admittedly this implies that the external can be influenced by inner manipulations, but not that it thereby disappears. Applying this concept to the example mentioned above results in the following simple statement: the Shambhala war takes place internally and externally. Just as the mystic body (interior) of the ADI BUDDHA is identical with the whole cosmos (exterior), so the mystic body (interior) of the Shambhala king is identical to his state (exterior)...

For Westerners sensitized by the pacifist message of Buddhism, the “internalization” of the myth may thus offer a way around the militant ambient of the Kalachakra Tantra. But in Tibetan/Mongolian history the prophecy of Shambhala has been taken literally for centuries, and — as we still have to demonstrate — has led to extremely aggressive political undertakings. It carries within it — and this is something to we shall return to discuss in detail — the seeds of a worldwide fundamentalist ideology of war.


-- The Shadow of the Dalai Lama: Sexuality, Magic and Politics, by Victor and Victoria Trimondi, translated by Mark Penny


We categorize people in the same way. We see the group to which we belong (the in-group) as being different from the others (the out-group), and members of the same group as being more similar than they are.

Social categorization is one explanation for prejudice attitudes (i.e. “them” and “us” mentality) which leads to in-groups and out-groups.

Examples of In-groups and Out-groups

o Northern Ireland: Catholics – Protestants
o Rwanda: Hutus and Tutsis
o Yugoslavia: the Bosnians and Serbs
o Germany: Jews and the Nazis
o Politics: Labor and the Conservatives
o Football: Liverpool and Man Utd
o Gender: Males and Females
o Social Class: Middle and Working Classes

Social Identity Theory Stages

Tajfel and Turner (1979) proposed that there are three mental processes involved in evaluating others as “us” or “them” (i.e. “in-group” and “out-group”. These take place in a particular order.

Social Categorisation → Social Identification → Social Comparison

Categorization

The first is categorization. We categorize objects in order to understand them and identify them. In a very similar way we categorize people (including ourselves) in order to understand the social environment. We use social categories like black, white, Australian, Christian, Muslim, student, and bus driver because they are useful.

If we can assign people to a category then that tells us things about those people, and as we saw with the bus driver example, we couldn't function in a normal manner without using these categories; i.e. in the context of the bus.

Similarly, we find out things about ourselves by knowing what categories we belong to. We define appropriate behavior by reference to the norms of groups we belong to, but you can only do this if you can tell who belongs to your group. An individual can belong to many different groups.

Social Identification

In the second stage, social identification, we adopt the identity of the group we have categorized ourselves as belonging to.

If for example you have categorized yourself as a student, the chances are you will adopt the identity of a student and begin to act in the ways you believe students act (and conform to the norms of the group).

There will be an emotional significance to your identification with a group, and your self-esteem will become bound up with group membership.

Social Comparison

The final stage is social comparison. Once we have categorized ourselves as part of a group and have identified with that group we then tend to compare that group with other groups. If our self-esteem is to be maintained our group needs to compare favorably with other groups.

This is critical to understanding prejudice, because once two groups identify themselves as rivals, they are forced to compete in order for the members to maintain their self-esteem.

Competition and hostility between groups is thus not only a matter of competing for resources (like in Sherif’s Robbers Cave) like jobs but also the result of competing identities.

Conclusion

Just to reiterate, in social identity theory the group membership is not something foreign or artificial which is attached onto the person, it is a real, true and vital part of the person.

Again, it is crucial to remember in-groups are groups you identify with, and out-groups are ones that we don't identify with, and may discriminate against.

APA Style References

Tajfel, H., Turner, J. C., Austin, W. G., & Worchel, S. (1979). An integrative theory of intergroup conflict. Organizational identity: A reader, 56-65.
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Re: Freda Bedi Cont'd (#2)

Postby admin » Fri Jul 17, 2020 1:21 am

Ajoy Ghosh
by Wikipedia
Accessed: 7/16/20



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Ajoy Ghosh
General Secretary of Communist Party of India
In office: 1954–1962
Preceded by: Chandra Rajeswara Rao
Succeeded by: Chandra Rajeswara Rao
Personal details
Born: February 20, 1909, Bardhaman district, West Bengal, India
Died: January 13, 1962 (aged 52)
Nationality: Indian
Political party: Communist Party of India
Occupation: Politician; Indian freedom fighter

Ajoy Kumar Ghosh (Bengali: অজয়কুমার ঘোষ) (20 February 1909–13 January 1962[1]) was an Indian freedom fighter and prominent leader of the Communist Party of India.[2]

Early life

Ghosh was born in Mihijam village of Bardhaman district in the state of West Bengal, India. He went with his father Doctor Shachindranath Ghosh to Kanpur.[3]

Political life

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In 1926 before entering in Allahabad University Ghosh met with Bhagat Singh and Batukeshwar Dutt. He was a member of Hindustan Socialist Republican Association. He was arrested and latter imprisoned after Lahore Conspiracy Case trial in 1929 but released due to lack of evidence. He was again arrested in 1931 and came into contact with Srinivas Sardeshai in jail. After release he joined in the Communist Party of India.[3] In 1934, he was elected to the Central Committee of the CPI and in 1936 he was elected to its Polit Bureau. In 1938, Ghosh became the member of the editorial board of the Party's mouthpiece, the National Front. He was the General Secretary of the Communist Party of India from 1951 till his death in 1962. He was leading the Communist Party of India during the China-India war in 1962 and supported India's position instead of that of the People's Republic of China.[4][5] He was the prominent person in the centrist faction before the split of the Communist Party of India (Marxist) from the Communist Party of India.

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Works

References


1. Anil Rajimwale (26 December 2009). "Ajoy Ghosh: The Creative Marxist". Mainstream Weekly.
2. Pyotr Kutsobin (1987). Ajoy Kumar Ghosh and Communist movement in India. Sterling Publishers, New Delhi. OL 2508703M.
3. Vol - I, Subodh C. Sengupta & Anjali Basu (2002). Sansad Bangali Charitavidhan (Bengali). Kolkata: Sahitya Sansad. p. 5. ISBN 81-85626-65-0.
4. The India-China Border Dispute and the Communist Party of India: Resolutions, Statements and Speeches, 1959-1963 (Communist Party of India, 1963), 61-96
5. “The Sino-Indian Border Dispute,” B. 644 (R) November, 1962, 4, India, CPR 12-61-12-62 folder 3 of 4, Papers of President Kennedy, National Security File, Robert Komer, Box 420, John F. Kennedy Library.
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Re: Freda Bedi Cont'd (#2)

Postby admin » Fri Jul 17, 2020 2:30 am

Part 1 of 2

Teutonic Order
by Wikipedia
Accessed: 7/16/20

“Now I shall tell you about myself, who and what I am! My name is surrounded with such hate and fear that no one can judge what is the truth and what is false, what is history and what myth. Some time you will write about it, remembering your trip through Mongolia and your sojourn at the yurta of the ‘bloody General.’”

He shut his eyes, smoking as he spoke, and tumbling out his sentences without finishing them as though some one would prevent him from phrasing them.

“The family of Ungern von Sternberg is an old family, a mixture of Germans with Hungarians—Huns from the time of Attila. My warlike ancestors took part in all the European struggles. They participated in the Crusades and one Ungern was killed under the walls of Jerusalem, fighting under Richard Coeur de Lion. Even the tragic Crusade of the Children was marked by the death of Ralph Ungern, eleven years old. When the boldest warriors of the country were despatched to the eastern border of the German Empire against the Slavs in the twelfth century, my ancestor Arthur was among them, Baron Halsa Ungern Sternberg. Here these border knights formed the order of Monk Knights or Teutons, which with fire and sword spread Christianity among the pagan Lithuanians, Esthonians, Latvians and Slavs. Since then the Teuton Order of Knights has always had among its members representatives of our family. When the Teuton Order perished in the Grunwald under the swords of the Polish and Lithuanian troops, two Barons Ungern von Sternberg were killed there. Our family was warlike and given to mysticism and asceticism.


“During the sixteenth and seventeenth centuries several Barons von Ungern had their castles in the lands of Latvia and Esthonia. Many legends and tales lived after them. Heinrich Ungern von Sternberg, called ‘Ax,’ was a wandering knight. The tournaments of France, England, Spain and Italy knew his name and lance, which filled the hearts of his opponents with fear. He fell at Cadiz ‘neath the sword of a knight who cleft both his helmet and his skull. Baron Ralph Ungern was a brigand knight between Riga and Reval. Baron Peter Ungern had his castle on the island of Dago in the Baltic Sea, where as a privateer he ruled the merchantmen of his day.

“In the beginning of the eighteenth century there was also a well-known Baron Wilhelm Ungern, who was referred to as the ‘brother of Satan’ because he was an alchemist. My grandfather was a privateer in the Indian Ocean, taking his tribute from the English traders whose warships could not catch him for several years. At last he was captured and handed to the Russian Consul, who transported him to Russia where he was sentenced to deportation to the Transbaikal. I am also a naval officer but the Russo-Japanese War forced me to leave my regular profession to join and fight with the Zabaikal Cossacks. I have spent all my life in war or in the study and learning of Buddhism. My grandfather brought Buddhism to us from India and my father and I accepted and professed it. In Transbaikalia I tried to form the order of Military Buddhists for an uncompromising fight against the depravity of revolution.”

He fell into silence and began drinking cup after cup of tea as strong and black as coffee.

“Depravity of revolution! . . . Has anyone ever thought of it besides the French philosopher, Bergson, and the most learned Tashi Lama [Panchen Lama] in Tibet?”

The grandson of the privateer, quoting scientific theories, works, the names of scientists and writers, the Holy Bible and Buddhist books, mixing together French, German, Russian and English, continued:

“In the Buddhistic and ancient Christian books we read stern predictions about the time when the war between the good and evil spirits must begin. Then there must come the unknown ‘Curse’ which will conquer the world, blot out culture, kill morality and destroy all the people. Its weapon is revolution. During every revolution the previously experienced intellect-creator will be replaced by the new rough force of the destroyer.

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[Louis Tully] [Wandering around street] I am the Keymaster. The Destructor is coming. Gozer, the Traveller, the Destroyer.
Image
[Gozer] Subcreatures! Gozer the Gozerian, Gozer the Destructor, Volguus, Zildrohar, the Traveller has come. Choose and perish. Choose. Choose the form of the destructor. The Traveller has come.
Image

-- Ghostbusters, directed by Ivan Reitman, starring Bill Murray, Dan Aykroyd, Harold Ramis, Rick Moranis and Sigourney Weaver, written by Dan Aykroyd and Harold Ramis


He will place and hold in the first rank the lower instincts and desires. Man will be farther removed from the divine and the spiritual. The Great War proved that humanity must progress upward toward higher ideals; but then appeared that Curse which was seen and felt by Christ, the Apostle John, Buddha, the first Christian martyrs, Dante, Leonardo da Vinci, Goethe and Dostoyevsky. It appeared, turned back the wheel of progress and blocked our road to the Divinity. Revolution is an infectious disease and Europe making the treaty with Moscow deceived itself and the other parts of the world. The Great Spirit put at the threshold of our lives Karma, who knows neither anger nor pardon. He will reckon the account, whose total will be famine, destruction, the death of culture, of glory, of honor and of spirit, the death of states and the death of peoples. I see already this horror, this dark, mad destruction of humanity.”...

Well, there isn’t much left and this happens to be the most interesting. I was telling you that I wanted to found an order of military Buddhists in Russia. For what? For the protection of the processes of evolution of humanity and for the struggle against revolution, because I am certain that evolution leads to the Divinity and revolution to bestiality. But I worked in Russia! In Russia, where the peasants are rough, untutored, wild and constantly angry, hating everybody and everything without understanding why. They are suspicious and materialistic, having no sacred ideals. Russian intelligents live among imaginary ideals without realities. They have a strong capacity for criticising everything but they lack creative power. Also they have no will power, only the capacity for talking and talking. With the peasants, they cannot like anything or anybody. Their love and feelings are imaginary. Their thoughts and sentiments pass without trace like futile words. My companions, therefore, soon began to violate the regulations of the Order. Then I introduced the condition of celibacy, the entire negation of woman, of the comforts of life, of superfluities, according to the teachings of the Yellow Faith; and, in order that the Russian might be able to live down his physical nature, I introduced the limitless use of alcohol, hasheesh and opium. Now for alcohol I hang my officers and soldiers; then we drank to the ‘white fever,’ delirium tremens. I could not organize the Order but I gathered round me and developed three hundred men wholly bold and entirely ferocious. Afterward they were heroes in the war with Germany and later in the fight against the Bolsheviki, but now only a few remain.”...

“During the War we saw the gradual corruption of the Russian army and foresaw the treachery of Russia to the Allies as well as the approaching danger of revolution. To counteract this latter a plan was formed to join together all the Mongolian peoples which had not forgotten their ancient faiths and customs into one Asiatic State, consisting of autonomous tribal units, under the moral and legislative leadership of China, the country of loftiest and most ancient culture. Into this State must come the Chinese, Mongols, Tibetans, Afghans, the Mongol tribes of Turkestan, Tartars, Buriats, Kirghiz and Kalmucks. This State must be strong, physically and morally, and must erect a barrier against revolution and carefully preserve its own spirit, philosophy and individual policy. If humanity, mad and corrupted, continues to threaten the Divine Spirit in mankind, to spread blood and to obstruct moral development, the Asiatic State must terminate this movement decisively and establish a permanent, firm peace. This propaganda even during the War made splendid progress among the Turkomans, Kirghiz, Buriats and Mongols....”

“Russia turned traitor to France, England and America, signed the Brest-Litovsk Treaty and ushered in a reign of chaos. We then decided to mobilize Asia against Germany. Our envoys penetrated Mongolia, Tibet, Turkestan and China. At this time the Bolsheviki began to kill all the Russian officers and we were forced to open civil war against them, giving up our Pan-Asiatic plans; but we hope later to awake all Asia and with their help to bring peace and God back to earth. I want to feel that I have helped this idea by the liberation of Mongolia.”

He became silent and thought for a moment.

“But some of my associates in the movement do not like me because of my atrocities and severity,” he remarked in a sad voice. “They cannot understand as yet that we are not fighting a political party but a sect of murderers of all contemporary spiritual culture. Why do the Italians execute the ‘Black Hand’ gang? Why are the Americans electrocuting anarchistic bomb throwers?
and I am not allowed to rid the world of those who would kill the soul of the people? I, a Teuton, descendant of crusaders and privateers, I recognize only death for murderers!”


-- Beasts, Men and Gods, by Ferdinand Ossendowski


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Order of Brothers of the German House of Saint Mary in Jerusalem
Coat of arms in the style of the 14th-century
Active: c. 1192 – present
Allegiance: Kingdom of Jerusalem (1190–1291); State of the Teutonic Order (1226–1525); Duchy of Prussia (1525–1701); Holy Roman Empire (1190–1806); Austrian Empire & Austria-Hungary (1804–1918); Confederation of the Rhine (1806–1813); German Confederation (1815-1866); Kingdom of Prussia (1701-1918); Kingdom of Bavaria (1805-1918); Kingdom of Württemberg (1805-1918); Grand Duchy of Baden (1806-1918); Grand Duchy of Hesse (1806-1918); North German Confederation & German Empire (1867-1918); Holy See (1190–present)
Type: Catholic religious order (1192–1929 as military order)
Headquarters: Acre (1192–1291); Venice (1291–1309); Marienburg (1309–1466); Königsberg (1466–1525); Mergentheim (1525–1809); Vienna (1809–present)
Nickname(s): Teutonic Knights, German Order
Patron: Virgin Mary; Saint Elizabeth of Hungary; Saint George
Attire: White mantle with a black cross
Commanders
First Grand Master: Heinrich Walpot von Bassenheim
Current Grand Master: Frank Bayard[1]

The Order of Brothers of the German House of Saint Mary in Jerusalem[2] (official names: Latin: Ordo domus Sanctæ Mariæ Theutonicorum Hierosolymitanorum, German: Orden der Brüder vom Deutschen Haus der Heiligen Maria in Jerusalem), commonly the Teutonic Order (Deutscher Orden, Deutschherrenorden or Deutschritterorden), is a Catholic religious order founded as a military order c. 1192 in Acre, Kingdom of Jerusalem.

The Teutonic Order was formed to aid Christians on their pilgrimages to the Holy Land and to establish hospitals.
Its members have commonly been known as the Teutonic Knights, having a small voluntary and mercenary military membership, serving as a crusading military order for protection of Christians in the Holy Land and the Baltics during the Middle Ages.

Purely religious since 1810, the Teutonic Order still confers limited honorary knighthoods.[3] The Bailiwick of Utrecht of the Teutonic Order, a Protestant chivalric order, is descended from the same medieval military order and also continues to award knighthoods and perform charitable work.[4]

Name

The full name of the Order in German is Orden der Brüder vom Deutschen Haus St. Mariens in Jerusalem or in Latin Ordo domus Sanctæ Mariæ Theutonicorum Hierosolymitanorum (engl. "Order of the House of St. Mary of the Germans in Jerusalem"). Thus the term "Teutonic" echoes the German origins of the order (Theutonicorum) in its Latin name.[5] It is commonly known in German as the Deutscher Orden (official short name, literally "German Order"), historically also as Deutscher Ritterorden ("German Order of Knights"), Deutschherrenorden, Deutschritterorden ("Order of the German Knights"), Marienritter ("Knights of Mary"), Die Herren im weißen Mantel ("The lords in white capes"), etc.

The Teutonic Knights have been known as Zakon Krzyżacki in Polish ("Order of the Cross") and as Kryžiuočių Ordinas in Lithuanian, Vācu Ordenis in Latvian, Saksa Ordu or, simply, Ordu ("The Order") in Estonian, as well as various names in other languages.

History

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Extent of the Teutonic Order in 1300.

Formed in the year 1192 in Acre, in the Levant, the medieval Order played an important role in Outremer (the general name for the Crusader states), controlling the port tolls of Acre. After Christian forces were defeated in the Middle East, the Order moved to Transylvania in 1211 to help defend the South-Eastern borders of the Kingdom of Hungary against the Cumans. The Knights were expelled by force of arms by King Andrew II of Hungary in 1225, after attempting to place themselves under papal instead of the original Hungarian sovereignty and thus to become independent.[6]

In 1230, following the Golden Bull of Rimini, Grand Master Hermann von Salza and Duke Konrad I of Masovia launched the Prussian Crusade, a joint invasion of Prussia intended to Christianize the Baltic Old Prussians
. The Knights had quickly taken steps against their Polish hosts and with the Holy Roman Emperor's support, had changed the status of Chełmno Land (also Ziemia Chelminska or Kulmerland), where they were invited by the Polish prince, into their own property. Starting from there, the Order created the independent Monastic State of the Teutonic Knights, adding continuously the conquered Prussians' territory, and subsequently conquered Livonia. Over time, the kings of Poland denounced the Order for expropriating their lands, specifically Chełmno Land and later the Polish lands of Pomerelia (also Pomorze Gdańskie or Pomerania), Kujawy, and Dobrzyń Land.

The Order theoretically lost its main purpose in Europe with the Christianization of Lithuania. However, it initiated numerous campaigns against its Christian neighbours, the Kingdom of Poland, the Grand Duchy of Lithuania, and the Novgorod Republic (after assimilating the Livonian Order). The Teutonic Knights had a strong economic base which enabled them to hire mercenaries from throughout Europe to augment their feudal levies, and they also became a naval power in the Baltic Sea. In 1410, a Polish-Lithuanian army decisively defeated the Order and broke its military power at the Battle of Grunwald (Tannenberg). However, the capital of the Teutonic Knights was successfully defended in the following Siege of Marienburg and the Order was saved from collapse.

In 1515, Holy Roman Emperor Maximilian I made a marriage alliance with Sigismund I of Poland-Lithuania. Thereafter, the empire did not support the Order against Poland. In 1525, Grand Master Albert of Brandenburg resigned and converted to Lutheranism, becoming Duke of Prussia as a vassal of Poland. Soon after, the Order lost Livonia and its holdings in the Protestant areas of Germany.[7] The Order did keep its considerable holdings in Catholic areas of Germany until 1809, when Napoleon Bonaparte ordered its dissolution and the Order lost its last secular holdings.

However, the Order continued to exist as a charitable and ceremonial body. It was outlawed by Adolf Hitler in 1938,[8] but re-established in 1945.
[9] Today it operates primarily with charitable aims in Central Europe.

The Knights wore white surcoats with a black cross. A cross pattée was sometimes used as their coat of arms; this image was later used for military decoration and insignia by the Kingdom of Prussia and Germany as the Iron Cross and Pour le Mérite. The motto of the Order was: "Helfen, Wehren, Heilen" ("Help, Defend, Heal").[10]

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The Order's Marienburg Castle, Monastic state of the Teutonic Knights, now Malbork, Poland

Timeline

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Reliquary made in Elbing in 1388 for Teutonic komtur Thiele von Lorich, military trophy of Polish king Wladislaus in 1410.

• 1190 Formation
• 1218 Siege of Damietta
• 1228–1229 The Sixth Crusade
• 1237 absorption of The Livonian Brothers of the Sword
• 1242 The Battle on the Ice
• 1242–1249 First Prussian uprising
• 1249 Treaty of Christburg with the pagan Prussians signed on February 9
• 1249 Battle of Krücken
• 1260 Battle of Durbe
• 1260–1274 Great Prussian uprising
• 1262 Siege of Königsberg
• 1263 Battle of Löbau
• 1264 Siege of Bartenstein
• 1270 Battle of Karuse
• 1271 Battle of Pagastin
• 1279 Battle of Aizkraukle
• 1291 Siege of Acre (1291)
• 1308–1309 Teutonic takeover of Danzig and Treaty of Soldin
• 1326–1332 First Polish–Teutonic War, for Kuyavia, with involvement of Lithuania and Hungary
• 1331 Battle of Płowce
• 1343 Treaty of Kalisz, exchange of Kuyavia for Kulm and other territories
• 1343–1345 St. George's Night Uprising
• 1346 Purchase of Duchy of Estonia from Denmark
• 1348 Battle of Strėva
• 1370 Battle of Rudau
• 1409–1411 Polish–Lithuanian–Teutonic War, the Teutonic knights are defeated by Polish king Władysław II Jagiełło and Lithuanian Grand duke Vytautas the Great at the Battle of Grunwald (Tannenberg) (1410)
• 1414 Hunger War
• 1422 Gollub War ending with the Treaty of Melno
• 1431–1435 Second Polish–Teutonic War
• 1454–1466 Thirteen Years' War
• 1466 Second Peace of Thorn (1466)
• 1467–1479 War of the Priests
• 1519–1521 Third Polish–Teutonic War
• 1525 the Livonian Order buys itself de facto independent from the Teutonic Order
• 1525 Order loses State of the Teutonic Order due to the Prussian Homage, it becomes Ducal Prussia

Foundation

In 1143 Pope Celestine II ordered the Knights Hospitaller to take over management of a German hospital in Jerusalem, which, according to the chronicler Jean d’Ypres, accommodated the countless German pilgrims and crusaders who could neither speak the local language nor Latin (patriæ linguam ignorantibus atque Latinam).[11] Although formally an institution of the Hospitallers, the pope commanded that the prior and the brothers of the domus Theutonicorum (house of the Germans) should always be Germans themselves, so a tradition of a German-led religious institution could develop during the 12th century in the Kingdom of Jerusalem.[12]

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Hermann von Salza, the fourth Grand Master of the Teutonic Knights (1209–1239)

After the loss of Jerusalem in 1187, some merchants from Lübeck and Bremen took up the idea and founded a field hospital for the duration of the Siege of Acre in 1190, which became the nucleus of the order; Celestine III recognized it in 1192 by granting the monks Augustinian Rule. However, based on the model of the Knights Templar, it was transformed into a military order in 1198 and the head of the order became known as the Grand Master (magister hospitalis). It received papal orders for crusades to take and hold Jerusalem for Christianity and defend the Holy Land against the Muslim Saracens. During the rule of Grand Master Hermann von Salza (1209–1239) the Order changed from being a hospice brotherhood for pilgrims to primarily a military order.

The Order was founded in Acre, and the Knights purchased Montfort (Starkenberg), northeast of Acre, in 1220. This castle, which defended the route between Jerusalem and the Mediterranean Sea, was made the seat of the Grand Masters in 1229, although they returned to Acre after losing Montfort to Muslim control in 1271. The Order also had a castle at Amouda in Armenia Minor. The Order received donations of land in the Holy Roman Empire (especially in present-day Germany and Italy), Frankish Greece, and the Kingdom of Jerusalem.


Emperor Frederick II elevated his close friend Hermann von Salza to the status of Reichsfürst, or "Prince of the Empire", enabling the Grand Master to negotiate with other senior princes as an equal. During Frederick's coronation as King of Jerusalem in 1225, Teutonic Knights served as his escort in the Church of the Holy Sepulchre; von Salza read the emperor's proclamation in both French and German. However, the Teutonic Knights were never as influential in Outremer as the older Templars and Hospitallers.

Transylvania, Kingdom of Hungary

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Tannhäuser in the habit of the Teutonic Knights, from the Codex Manesse

In 1211, Andrew II of Hungary accepted the services of the Teutonic Knights and granted them the district of Burzenland in Transylvania, where they would be immune to fees and duties and could enforce their own justice. Andrew had been involved in negotiations for the marriage of his daughter with the son of Hermann, Landgrave of Thuringia, whose vassals included the family of Hermann von Salza. Led by a brother called Theoderich or Dietrich, the Order defended the south-eastern borders of the Kingdom of Hungary against the neighbouring Cumans. Many forts of wood and mud were built for defence. They settled new German peasants among the existing Transylvanian Saxon inhabitants. The Cumans had no fixed settlements for resistance, and soon the Teutons were expanding into their territory. By 1220, The Teutonics Knights had built five castles, some of them made of stone. Their rapid expansion made the Hungarian nobility and clergy, who were previously uninterested in those regions, jealous and suspicious. Some nobles claimed these lands, but the Order refused to share them, ignoring the demands of the local bishop. After the Fifth Crusade, King Andrew returned to Hungary and found his kingdom full of grudge because of the expenses and losses of the failed military campaign. When the nobles demanded that he cancel the concessions made to the Knights, he concluded that they had exceeded their task and that the agreement should be revised, but did not revert the concessions. However, Prince Béla, heir to the throne, was allied with the nobility. In 1224, the Teutonic Knights, seeing that they would have problems when the Prince inherited the Kingdom, petitioned Pope Honorius III to be placed directly under the authority of the Papal See, rather than that of the King of Hungary. This was a grave mistake, as King Andrew, angered and alarmed at their growing power, responded by expelling the Teutonic Knights in 1225, although he allowed the ethnically German commoners and peasants settled here by the Order and who became part of the larger group of the Transylvanian Saxons, to remain. Lacking the military organization and experience of the Teutonic Knights, the Hungarians did not replace them with adequate defenders which had prevented the attacking Cumans. Soon, the steppe warriors would be a threat again.[13]

Prussia

Main article: Prussian Crusade

In 1226, Konrad I, Duke of Masovia in north-eastern Poland, appealed to the Knights to defend his borders and subdue the pagan Baltic Old Prussians, allowing the Teutonic Knights use of Chełmno Land (Culmerland) as a base for their campaign. This being a time of widespread crusading fervor throughout Western Europe, Hermann von Salza considered Prussia a good training ground for his knights for the wars against the Muslims in Outremer.[14] With the Golden Bull of Rimini, Emperor Frederick II bestowed on the Order a special imperial privilege for the conquest and possession of Prussia, including Chełmno Land, with nominal papal sovereignty. In 1235 the Teutonic Knights assimilated the smaller Order of Dobrzyń, which had been established earlier by Christian, the first Bishop of Prussia.

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Frederick II allows the order to invade Prussia, by P. Janssen

The conquest of Prussia was accomplished with much bloodshed over more than fifty years, during which native Prussians who remained unbaptised were subjugated, killed, or exiled. Fighting between the Knights and the Prussians was ferocious; chronicles of the Order state the Prussians would "roast captured brethren alive in their armour, like chestnuts, before the shrine of a local god".[15]

The native nobility who submitted to the crusaders had many of their privileges affirmed in the Treaty of Christburg. After the Prussian uprisings of 1260–83, however, much of the Prussian nobility emigrated or were resettled, and many free Prussians lost their rights. The Prussian nobles who remained were more closely allied with the German landowners and gradually assimilated.[16] Peasants in frontier regions, such as Samland, had more privileges than those in more populated lands, such as Pomesania.[17] The crusading knights often accepted baptism as a form of submission by the natives.[18] Christianity along western lines slowly spread through Prussian culture. Bishops were reluctant to have Prussian religious practices integrated into the new faith,[19] while the ruling knights found it easier to govern the natives when they were semi-pagan and lawless.[20] After fifty years of warfare and brutal conquest, the end result meant that most of the Prussian natives were either killed or deported.[21]

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Map of the Teutonic state in 1260

The Order ruled Prussia under charters issued by the Pope and the Holy Roman Emperor as a sovereign monastic state, comparable to the arrangement of the Knights Hospitallers in Rhodes and later in Malta.

To make up for losses from the plague and to replace the partially exterminated native population, the Order encouraged immigration from the Holy Roman Empire (mostly Germans, Flemish, and Dutch) and from Masovia (Poles), the later Masurians. These included nobles, burghers, and peasants, and the surviving Old Prussians were gradually assimilated through Germanization. The settlers founded numerous towns and cities on former Prussian settlements. The Order itself built a number of castles (Ordensburgen) from which it could defeat uprisings of Old Prussians, as well as continue its attacks on the Grand Duchy of Lithuania and the Kingdom of Poland, with which the Order was often at war during the 14th and 15th centuries. Major towns founded by the Order included Allenstein (Olsztyn), Elbing (Elbląg), Klaipėda (Memel), and Königsberg, founded in 1255 in honor of King Otakar II of Bohemia on the site of a destroyed Prussian settlement.

Livonia

Main article: Livonian Crusade

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Teutonic Order castle in Paide, Estonia

The Livonian Brothers of the Sword were absorbed by the Teutonic Knights in 1237, after the former had suffered a devastating defeat in the Battle of Saule. The Livonian branch subsequently became known as the Livonian Order.[22] Attempts to expand into Rus' failed when the knights suffered a major defeat in 1242 in the Battle of the Ice at the hands of Prince Alexander Nevsky of Novgorod. Over the next decades the Order focused on the subjugation of the Curonians and Semigallians. In 1260 it suffered a disastrous defeat in the Battle of Durbe against Samogitians, which inspired rebellions throughout Prussia and Livonia. After the Teutonic Knights won a crucial victory in the Siege of Königsberg from 1262 to 1265, the war had reached a turning point. The Curonians were finally subjugated in 1267 and the Semigallians in 1290.[22] The Order suppressed a major Estonian rebellion in 1343–1345, and in 1346 purchased the Duchy of Estonia from Denmark.

Against Lithuania

The Teutonic Knights began to direct their campaigns against pagan Lithuania (see Lithuanian mythology), due to the long existing conflicts in the region (including constant incursions into the Holy Roman Empire's territory by pagan raiding parties) and the lack of a proper area of operation for the Knights, after the fall of the Kingdom of Jerusalem at Acre in 1291 and their later expulsion from Hungary.[23] At first the knights moved their headquarters to Venice, from which they planned the recovery of Outremer,[24] this plan was, however, shortly abandoned, and the Order later moved its headquarters to Marienburg, so it could better focus its efforts on the region of Prussia. Because "Lithuania Propria" remained non-Christian until the end of the 14th century, much later than the rest of eastern Europe, the conflicts stretched out for a longer time, and many Knights from western European countries, such as England and France, journeyed to Prussia to participate in the seasonal campaigns (reyse) against the Grand Duchy of Lithuania. In 1348, the Order won a great victory over the Lithuanians in the Battle of Strėva, severely weakening them. The Teutonic Knights won a decisive victory over Lithuania in the Battle of Rudau in 1370.

Warfare between the Order and the Lithuanians was especially brutal. It was common practice for Lithuanians to torture captured enemies and civilians, it is recorded by a Teutonic chronicler that they had the habit of tying captured Knights to their horses and having both of them burned alive, while sometimes a stake would be driven into their bodies, or the Knight would be flayed. Lithuanian pagan customs included ritualistic human sacrifice, the hanging of widows, and the burying of a warrior's horses and servants with him after his death.[25] The Knights would also, on occasion, take captives from defeated Lithuanians, whose condition (as that of other war captives in the Middle Ages) was extensively researched by Jacques Heers.[26] The conflict had much influence in the political situation of the region, and was the source of many rivalries between Lithuanians or Poles and Germans, the degree to which it impacted the mentalities of the time can be seen in the lyrical works of men such as the contemporary Austrian poet Peter Suchenwirt.

The conflict in its entirety lasted over 200 years (although with varying degrees of aggression during that time), with its front line along both banks of the Neman River, with as many as twenty forts and castles between Seredžius and Jurbarkas alone.

Against Poland

Main article: Teutonic takeover of Danzig

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Pomerelia (Pommerellen) while part of the monastic state of the Teutonic Knights

A dispute over the succession to the Duchy of Pomerelia embroiled the Order in further conflict at the beginning of the 14th century. The Margraves of Brandenburg had claims to the duchy that they acted upon after the death of King Wenceslaus of Poland in 1306. Duke Władysław I the Elbow-high of Poland also claimed the duchy, based on inheritance from Przemysław II, but he was opposed by some Pomeranians nobles. They requested help from Brandenburg, which subsequently occupied all of Pomerelia except for the citadel of Danzig (Gdańsk) in 1308. Because Władysław was unable to come to the defense of Danzig, the Teutonic Knights, then led by Hochmeister Siegfried von Feuchtwangen, were called to expel the Brandenburgers.

The Order, under a Prussian Landmeister Heinrich von Plötzke, evicted the Brandenburgers from Danzig in September 1308 but then refused to yield the town to the Poles, and according to some sources massacred the town's inhabitants
; although the exact extent of the violence is unknown, and widely recognized by historians to be an unsolvable mystery. The estimates range from 60 rebellious leaders, reported by dignitaries of the region and Knight chroniclers, to 10,000 civilians, a number cited in a papal bull (of dubious provenance) that was used in a legal process installed to punish the Order for the event; the legal dispute went on for a time, but the Order was eventually absolved of the charges. In the Treaty of Soldin, the Teutonic Order purchased Brandenburg's supposed claim to the castles of Danzig, Schwetz (Świecie), and Dirschau (Tczew) and their hinterlands from the margraves for 10,000 marks on 13 September 1309.[27]

Control of Pomerelia allowed the Order to connect their monastic state with the borders of the Holy Roman Empire. Crusading reinforcements and supplies could travel from the Imperial territory of Hither Pomerania through Pomerelia to Prussia, while Poland's access to the Baltic Sea was blocked. While Poland had mostly been an ally of the knights against the pagan Prussians and Lithuanians, the capture of Pomerelia turned the kingdom into a determined enemy of the Order.[28]

The capture of Danzig marked a new phase in the history of the Teutonic Knights. The persecution and abolition of the powerful Knights Templar, which began in 1307, worried the Teutonic Knights, but control of Pomerelia allowed them to move their headquarters in 1309 from Venice to Marienburg (Malbork) on the Nogat River, outside the reach of secular powers. The position of Prussian Landmeister was merged with that of the Grand Master. The Pope began investigating misconduct by the knights, but no charges were found to have substance. Along with the campaigns against the Lithuanians, the knights faced a vengeful Poland and legal threats from the Papacy.[29]

The Treaty of Kalisz of 1343 ended open war between the Teutonic Knights and Poland. The Knights relinquished Kuyavia and Dobrzyń Land to Poland, but retained Culmerland and Pomerelia with Danzig.
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