Freda Bedi, by Wikipedia

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Re: Freda Bedi, by Wikipedia

Postby admin » Wed Jul 10, 2019 1:11 am

James George (diplomat)
by Wikipedia
Accessed: 7/9/19



James George, 92-year-old former high commissioner to India and former ambassador to Iran, relaxes in his Toronto apartment. In the 1960s, the Dalai Lama asked Canada to resettle Tibetan refugees. Canada refused. George convinced Trudeau (an old friend of his) to do it. In 1971, 228 Tibetan refugees came - in small groups and at different times - to Quebec, Ontario, Manitoba and Alberta.

After his escape, Rinpoche spent two years in India during which time he was discovered by an English social worker, Freda Bedi, and with her co-founded a school for refugee tulkus, the Young Lama's Home School. While in India, determined to go to the West, he learned English so rapidly that he became useful as a translator for the Tibetan community. Rinpoche stayed for a few months with James George, who was at that time the Canadian High Commissioner to India and Nepal and who later became the leader of the Gurdjieff movement in Canada. At this time, Rinpoche was awarded a scholarship to study at Oxford University in England, but when he told George that he was going to England, George replied, "Rinpoche, you are too big for England; you are going to America!"...

During the 1968 visit to Bhutan, on his way through India, Rinpoche had re-visited his old friend James George. George reports that Rinpoche told him that "although he had never been there [Shambhala] he believed in its existence and could see it in his mirror whenever he went into deep meditation." George describes witnessing Rinpoche gazing into a small hand-mirror and describing in detail the Kingdom of Shambhala. As George says, "... There was Trungpa in our study describing what he saw as if he were looking out of the window."

-- Warrior-King of Shambhala: Remembering Chogyam Trungpa, by Jeremy Hayward

James George (born September 14, 1918 in Toronto, Ontario) is a Canadian diplomat, political and environmental activist, author, and "spiritual seeker."[1] A founder of the Threshold Foundation and president of the Sadat Peace Foundation, he led the Friends of the Earth international mission[2] to Kuwait and the Persian Gulf to assess post-war environmental damage.[3]


George received a Littauer Fellowship to Harvard University,[4] and was a 1940 Rhodes Scholar for Ontario, studying at Upper Canada College, Trinity College, and University of Toronto, and was awarded an Honorary Doctorate of Sacred Letters by Trinity College, University of Toronto, at its May 2008 <personally present> Convocation.[5] While a student at the University of Toronto, he was a member of the Alpha Delta Phi Fraternity.[6]

The secret society of Cecil Rhodes is mentioned in the first five of his seven wills. In the fifth it was supplemented by the idea of an educational institution with scholarships, whose alumni would be bound together by common ideals — Rhodes's ideals. In the sixth and seventh wills the secret society was not mentioned, and the scholarships monopolized the estate. But Rhodes still had the same ideals and still believed that they could be carried out best by a secret society of men devoted to a common cause. The scholarships were merely a facade to conceal the secret society, or, more accurately, they were to be one of the instruments by which the members of the secret society could carry out his purpose. This purpose, as expressed in the first will (1877), was:

"The extension of British rule throughout the world, the perfecting of a system of emigration from the United Kingdom and of colonization by British subjects of all lands wherein the means of livelihood are attainable by energy, labour, and enterprise, . . . the ultimate recovery of the United States of America as an integral part of a British Empire, the consolidation of the whole Empire, the inauguration of a system of Colonial Representation in the Imperial Parliament which may tend to weld together the disjointed members of the Empire, and finally the foundation of so great a power as to hereafter render wars impossible and promote the best interests of humanity."

-- The Anglo-American Establishment: From Rhodes to Cliveden, by Carroll Quigley


George served in the Royal Canadian Naval Volunteer Reserve during World War II, attaining to the rank of Lt. Commander, following which he represented Canada at the United Nations. Between 1955 to 1957 he's deputy director at the Intelligence division at the External affairs in Ottawa. He's later deputy representative of the Canadian representation to NATO between 1957 and 1960 <personally present>. Other Canadians working at the same time at NAtO are Hugh Hambleton.[5] He then served as High Commissioner of Canada to Sri Lanka (Ceylon) 1960–64,then in Paris at the Canadian embassy, [7] High Commissioner to India and Ambassador to Nepal 1967–72,[5] and Ambassador to Iran and the Gulf States 1972–77.[8] Commonwealth Secretary-General Arnold Smith credited George with helping to contain the conflict between India and Pakistan in 1971, when East Pakistan became Bangladesh.[4]

Retiring from diplomatic service in 1977, George turned his attention to ecological and spiritual issues full time. While directing Threshold Foundation he helped to found in London (1978–82), he played a leading role in the adoption by the International Whaling Commission of a moratorium on high seas whaling and to ban all whaling in the Indian Ocean and the Antarctic.[4] In 1984, he co-founded the Anwar Sadat Peace Foundation to promote peace in the Middle East, and the following year was a founder of the Rainforest Action Network.[5] More recently, he has worked to develop wind power resources in British Columbia, and has been helping to develop new technology to make the desalination of seawater more affordable.[4]

His publisher's bio describes George as "first and foremost a spiritual seeker."[9] During his years of diplomatic service, he met numerous spiritual thinking and teachers, including Krishnamurti, Thomas Merton, Yogaswami of Sri Lanka, Dr. Javad Nurbakhsh, Dudjom Rinpoche, and Chogyam Trungpa Rinpoche. Across six decades he has been a devoted practitioner of the Gurdjieff Work, and was a close disciple of the late Madame de Salzmann, G.I. Gurdjieff's primary student.[9]

"You see, my boy, what coincidences occur in our Great Universe. This etherogram refers to your favorites in connection with the 'ape-beings' I just mentioned. It was sent to me from Mars and informs me, among other things, that the three-centered beings of the planet Earth are once more troubled by the 'ape question.'

"I must first tell you that on account of their abnormal being-existence, there was long ago crystallized and there is periodically intensified in the presence of those peculiar three-brained beings arising and existing on the planet Earth a strange factor, producing from time to time a 'crescendo impulse,' under the action of which they wish to find out at any cost whether they have descended from these apes or the apes have descended from them.

"Judging from the etherogram, this time the question is agitating chiefly the biped beings who breed on the continent called 'America. '

"Although this question always troubles them somewhat, every once in a while it becomes for a long time, as they express it, the 'burning question of the day. '...

"In my opinion your favorites could get a correct answer to this question that always agitates them of how the apes arose, if only they really knew how to apply another of the maxims of our dear Mullah Nasr Eddin, who often used to say:

'The cause of every misunderstanding must be sought in woman. '

"If they had made use of this wise maxim to resolve their enigmatic question perhaps they would have finally discovered the origin of these fellow countrymen of theirs.

"As the subject of the genealogy of these apes is indeed exceedingly complicated and unusual, I shall inform your Reason about it from every possible aspect.

"The fact is that neither are your favorites descended from apes nor are apes descended from them, but the cause of the arising of these apes is in this case—as in every other misunderstanding there—their women.

"First of all I must tell you that none of those terrestrial ape-beings now arising there in various exterior forms ever existed before the second 'transapalnian perturbation', it was only after this disaster that the genealogy of their species began.

"The cause of the arising of these 'misconceived' beings —as well as that of all events more or less serious in the objective sense that occur on the surface of that ill-fated planet—stemmed from two sources totally independent of each other.

"The first, as always, was the same lack of foresight on the part of certain Most High, Most Saintly Cosmic Individuals, and the second was, once again, those abnormal conditions of ordinary being-existence established by your favorites themselves.

"The point is that during the second transapalnian perturbation, besides the chief continent of Atlantis many other large and small land masses entered within the planet, and new land masses appeared in their place. These displacements of various parts of the common presence of this unfortunate planet lasted several of their days, accompanied by frequent planetary tremors and manifestations that could not fail to evoke terror in the consciousness and feelings of beings of every kind.

"During that period many of your three-brained favorites who, together with one-brained and two-brained beings of other forms, had chanced to survive unexpectedly found themselves upon other newly formed land masses in places that were entirely unfamiliar to them. It was just then that many of these strange 'keschapmartnian' three-brained beings of active and passive sex or, as they say, 'men' and 'women,' were compelled for a number of their years to exist apart, that is to say, without the opposite sex.

"Before continuing to relate how all this occurred, I must tell you in a little more detail about that sacred substance which is the final result of the evolving transformations of every kind of being-food and is formed in the presence of every being without distinction of 'brain system ' This sacred substance, elaborated in the presence of beings of every kind, is almost everywhere called 'exioëhary,' but your favorites on the planet Earth call it 'sperm. '

"Through the all-gracious foresight and command of our Common Father Creator and according to the actualization of Great Nature, this sacred substance arises in the presence of all beings, without distinction of brain system or exterior coating, in order that by its means they may consciously or automatically fulfill that part of their being-duty which consists in the continuation of their species. But in the presence of three-brained beings it also arises in order that they may consciously transform it for coating their higher being-bodies for their own being.

"Before the second transapalnian perturbation there, which the contemporary three-brained beings refer to as the 'loss of the continent of Atlantis,' in the period when various consequences of the properties of the organ kundabuffer had already begun to be crystallized in their presence, a being-impulse was gradually formed in them which later became predominant.

"This impulse is now called 'pleasure', and in order to satisfy it they were already beginning to exist in a manner unbecoming to three-centered beings, that is to say, most of them gradually began to remove this sacred being-substance from themselves for the satisfaction of this impulse alone.

"Well, my boy, from then on most of the three-brained beings of the planet Earth were not content to carry out the process of the removal of this substance, which is continuously elaborated in them, only at those periods normally established by Great Nature for beings in accordance with their organization, for the purpose of the continuation of their species. Owing to this, and also to the fact that most of them had ceased to utilize this substance consciously for coating their higher being-bodies, it came about that when they did not remove it from themselves in ways that by then had become mechanical, they naturally experienced a sensation called 'sirklinimana,' a state they describe as 'feeling out of sorts,' and which is invariably accompanied by what is called 'mechanical suffering.'

"Remind me at some opportune moment about those periods fixed by Nature for the normal process of the utilization of the exioëhary by beings of different brain-systems for the continuation of their species, and I shall explain this to you in detail.

"Well then, they like ourselves are only 'keschapmartnian' beings, and when this sacred substance, continuously and inevitably formed in them, is utilized normally for the continuation of their species by means of the sacred process 'elmooarno,' its removal from their presences must be accomplished exclusively with the opposite sex. But these three-brained beings who by chance had escaped disaster were no longer in the habit of utilizing this substance for coating their higher being-bodies and, as they were already existing in a manner unbecoming to three-brained beings, when they were obliged to exist for several of their years without beings of the opposite sex, they turned to various antinatural means for the removal from themselves of this sacred substance, exioëhary.

"The beings of the male sex had recourse to the antinatural means called 'moordoorten' and 'androperasty' or, as the contemporary beings would say, 'onanism' and 'pederasty,' and these antinatural means fully satisfied them.

"But for the three-brained beings of the 'passive sex' or, as they call them, 'women,' these antinatural means were not sufficiently satisfying, and so the poor 'women-orphans' of that time, already more cunning and inventive than the men, began to seek out beings of other forms and accustom them to be their 'partners.' Well then, it was after these 'partnerships' that there began to appear in our Great Universe those species of beings which, as our dear Mullah Nasr Eddin would say, are 'neither fish nor fowl.'

"As regards the possibility of this abnormal blending of two different kinds of exioëhary for the conception and formation of a new planetary body of a being, it is necessary to give you the following explanation:

"On the planet Earth, as on other planets of our Universe where 'keschapmartnian' beings breed and exist—that is, three-brained beings in whom the formation of the sacred exioëhary for the creation of a new being must take place exclusively in the presences of two beings of distinct, independent sexes—the fundamental difference between the sacred exioëhary formed in the presences of beings of opposite sexes, that is, in men and women, consists in this, that in the exioëhary formed in the presences of beings of the male sex, the localized 'holy affirming' or 'positive' force of the sacred Triamazikamno participates, while in the exioëhary formed in beings of the female sex there participates the localized 'holy denying' or 'negative' force of the same sacred law.

"Thanks to the all-gracious foresight and command of our Father of everything existing in the Universe, and in accordance with the actualizing power of Great Mother Nature, in certain surrounding conditions and with the participation of the third separately localized holy force of the sacred Triamazikamno, namely, with the 'holy reconciling' force, the blending of the exioëhary formed in two separate beings of distinct, independent sexes during the process of the sacred 'elmooarno' taking place between them brings about the arising of a new being.

"In the case I was speaking of, the abnormal blending of two heterogeneous kinds of exioëhary was possible only by virtue of a certain cosmic law known as the 'affinity of the numbers of the totality of vibrations,' which began to act owing to the second transapalnian perturbation on this ill-fated planet, and which then still continued to act on its common presence.

"Concerning this cosmic law, it is important to tell you that it arose and began to exist in the Universe after the fundamental sacred law of Triamazikamno had been modified by our Creator in order to render the Heropass harmless, and after its holy parts, until then entirely independent, had become dependent upon forces from outside. But, my boy, you will understand this cosmic law in all its aspects only when I shall explain in detail, as I have promised you, all the fundamental laws of world-creation and world-existence.

"Meanwhile, you should know that on normally existing planets anywhere in our Great Universe the exioëhary formed in the presence of a three-brained being having organs of perception and transformation for localizing the 'holy affirming' force of the sacred Triamazikamno, in other words, the exioëhary formed in a three-brained keschapmartnian being of the 'male' sex, can never be blended— owing to that same law—with the exioëhary formed in the presence of a two-brained keschapmartnian being of the opposite sex.

"On the other hand, when a special combination of cosmic forces occurs and this same law of the 'affinity of the numbers of the totality of vibrations' begins to act, the exioëhary formed in a three-brained keschapmartnian being of the 'female' sex can sometimes, in certain surrounding conditions, blend quite well with the exioëhary formed in two-brained keschapmartnian beings of the male sex, but only as the active factor in the actualizing process of the fundamental sacred Triamazikamno.

"In short, during those terrible years on that planet of yours, a phenomenon very rare in the Universe appeared, that is, a blending of the exioëhary of two keschapmartnian beings of different brain systems and of opposite sexes, and the result was the arising of the ancestors of these terrestrial 'misconceived' beings now called 'apes,' who give your favorites no peace, and from time to time so agitate their strange Reason.

"But when this terrible period was over, a relatively normal process of ordinary existence was reestablished on your planet, and your favorites of different sexes again began to find each other and exist together, and thereafter those 'ape-beings' actualized the continuation of their species among themselves.

"And this continuation of their species was possible because the conception for the arising of the first of these abnormal beings had taken place according to the same external conditions that in general determine the presences of future keschapmartnian beings of active or passive sex.

"The most interesting result of this highly abnormal manifestation of the three-brained beings of your planet is that there now exist a great many species of the descendants of these ape-beings, differing in exterior form, and each of these different species bears a striking resemblance to some form of two-brained quadruped being still in existence there.

"This came about because the blending of the exioëhary of the keschapmartnian three-brained beings of the female sex, which brought about the arising of the ancestors of those apes, proceeded with the active exioëhary of the various species of quadruped beings that exist there even until today.

"Indeed, my boy, during my last personal stay on the planet Earth, when I happened in the course of my travels to come across the various species of apes and, in accordance with a habit that has become second nature, I observed them, I ascertained definitely that the whole of their outer functioning and the so-called 'automatic postures' of each 'species' of these contemporary apes are exactly like those in the common presence of certain normally arisen quadruped beings there, and their 'facial features' are even exactly the same as those of particular quadrupeds. As for the 'psychic features' of all the different species of these apes, they are absolutely identical, even down to minute details, with those of the psyche of the three-brained beings of the 'female sex' there. "

At this point in his tales Beelzebub became silent. After a long pause he looked at his favorite Hassein with a smile that clearly expressed a double meaning.

-- Beelzebub's Tales to His Grandson: An Objectively Impartial Criticism of the Life of Man, by G.I. Gurdjieff

In 1968, he wrote a letter of recommendation for Yogi Bhajan on the occasion of his commencing his teaching mission in the West. [10]

66. During the period between June, 1978 and February,1985, the plaintiff was repeatedly struck or touched in a manner which any person of ordinary sensibilities would find to be highly offensive, and which caused the plaintiff pain and physical harm, as well as fear, apprehension and resulting mental and emotional harm. These incidents include, but are not limited to, beatings; involuntary sexual intercourse, sodomy and other sexual attacks; administration of ostensibly medical treatments; administration of bizarre rites; urination upon the plaintiff; and other particulars.

67. At the time of the initial sexual attacks upon the plaintiff by Bhajan, the plaintiff was a virgin, had never had a sexual relationship of any kind with any man, and had intended to remain a virgin until married.

68. From approximately 1980 through at least August 1985, the plaintiff lived under the constant threat, fear and reasonable apprehension of physical injury or death if she left the 3HO organization or failed or refused to obey the directives and commands of Bhajan, or maintained any outside relationships that were not specifically approved by Bhajan.

69. From December 1980 through May, 1985, the plaintiff also lived under the constant threat, fear and reasonable apprehension of physical injury or death if she resisted the sexual assaults of Bhajan.

70. From December 1980 through August, 1985, the plaintiff also lived under the constant fear and reasonable apprehension of physical injury or death if she revealed to any person her experiences while involved with the defendants cult or Bhajan.

71. In carrying out his sexual assaults, Bhajan was at times physically assisted by defendant Amrit Kaur and at times physically assisted by defendant Guru Ke, who would physically restrain the plaintiff.

72. None of the physical touching or other acts described in This Count were done with the voluntary, free or informed consent of the plaintiff, nor were any of the defendants privileged to carry out any of the acts described in This Count.

73. All of the acts of the defendants described in This Count were done willfully, wantonly and with conscious disregard for the rights of the plaintiff. The defendants conduct in this regard was outrageous, and shocking to the sensibilities of ordinary people.

74. As a direct, proximate and foreseeable consequence of the defendants acts as set forth above, the plaintiff has suffered the physical, psychological and economic injury set forth above at paragraphs 62 and 63, above. In addition the plaintiff suffered severe infections of her bladder, kidneys and other internal organs; injury to her rectum and colon; loss of hair; bloody noses; split lips; bruising over her entire body; swollen tongue to the point where she could not take solid food for several days; soreness and misalignment of her jaw; contraction of herpes simplex and lesser venereal diseases; two abortions; permanent scarring of her internal sex organs and her back; and the tearing of a mole from her back.

75. As a result of the aforementioned emotional trauma and psychological injury, the plaintiff has required extensive psychological counseling and treatment, which psychological counseling and treatment is expected to continue on into the future.

76. As a result of the aforementioned physical injuries the plaintiff has required treatment from a variety of medical doctors and specialists, which treatment is continuing to date and is expected to continue on into the future.

77. As a result of the aforementioned physical and psychological injuries, the plaintiff has been limited in the kind of employment she can accept since she left Bhajan's cult, and will continue to be so limited on into the future....

80. From the fall of 1978, and continuing until March 4, 1985, the defendants held the plaintiff in a state of involuntary captivity through a combination of mental coercion, false promises, threats of damnation and unspeakable spiritual torment which defendants knew to be false, and threats of public humiliation, grievous physical injury or death to the plaintiff and her family if she attempted to leave the physical confines of the defendants various compounds where Bhajan directed she live. Any one of the foregoing threats was, by itself, sufficient to constrain the plaintiff.

81. From January, 1981, and continuing until approximately April, 1983, the plaintiff was watched constantly by members of the defendants cult who wou ld report her every move to Bhajan, and telephoned and checked on nightly by Bhajan or another at the direction of Bhajan. This watch was to prevent her from leaving the ashram at Espanola, New Mexico without the permission of Bhajan, or to report her situation to anyone outside the cult.

82. From April, 1983, until the end of October, 1984, the plaintiff was at all times held under armed guard, and was in addition watched constantly by members of the cult, who would report her every move to Bhajan. This guard and close watch were to prevent the plaintiff from leaving the ashram at Espanola, New Mexico without the permission of Bhajan, or to report her situation to anyone outside the cult.

83. At the end of October 1984, and continuing until July 1984, the armed guard placed upon the plaintiff was relaxed somewhat. She was sometimes unaccompanied by armed guards during the day, but was still guarded at night, and still telephoned nightly by Bhajan or someone at the direction of Bhajan. Members of the cult, who would report her every move to Bhajan, also still watched the plaintiff constantly.

84. From July, 1984, until March 4, 1985, the armed guard on the plaintiff was relaxed still further. Armed guards did not accompany her during the day, and the guard on her at night consisted of the two guards stationed outside her home at the Espanola, New Mexico ashram. The plaintiff was still watched constantly by members of the cult, who would report her every move to Bhajan, and was still called nightly by Bhajan or someone at the direction of Bhajan.

85. All of the aforesaid acts were carried out at the direction of Bhajan, using the resources of the defendant corporations and outside agencies controlled by Bhajan, by Amrit Kaur and others, for the purpose of restricting the personal liberty and freedom of locomotion of the plaintiff....

92. During the period in which she was a member of the defendants cult, the plaintiff was systematically subjected to a variety of extreme, outrageous practices by the defendants, which were designed to cause her severe emotional distress. These practices included, but were not limited to:

(a) Subjecting her to the rapes, beatings, involuntary sexual contact and humiliation described in Count II, above.

(b) Subjecting her to the confinement and mental coercion described in Count III, above.

(c) Forcing the plaintiff to adhere to a regimen of yoga exercises, prayer, meditation and long hours of work which left little time for sleep, and which, when coupled with an extremely poor diet and bizarre fasts, had a mentally debilitating effect upon the plaintiff, leaving her confused, demoralized and unable to clearly think or reason.

(d) Harassing the plaintiff by telephoning her nightly and sending a guard to awaken her if she unplugged the telephone.

(e) Causing the plaintiff to be the subject of scorn and ridicule within the group in order to upset her and cause her anguish and humiliation.

(f) Repeatedly telling the plaintiff that she was now "useless" to men other than Bhajan, and that no other man would find her in any way attractive or desirable or wish to marry her.

(g) Telling the plaintiff that Bhajan saw in her "aura" that it was her "destiny" to be sexually attacked and die in an auto accident if she left the "protection" of Bhajan, and that she would wind up as a prostitute, and ultimately an accident victim, if she left (all of which "predictions" Bhajan knew to be groundless when he made them).

(h) Knowingly and intentionally subjecting the plaintiff to the aforementioned thought reform process which, by design, undermined and eventually completely destroyed the plaintiffs self-respect, self-esteem and that concept of self and self-worth known by mental health professionals as "ego". As an integral and necessary part of this process, the plaintiff was constantly harassed, ridiculed, threatened, berated and humiliated publicly and privately any time she attempted to assert her personal rights or independence, and was made to feel wrong, inferior, sacrilegious and spiritually bankrupt for even thinking about deviating from the behaviors prescribed by Bhajan. Any human faults or failings that the plaintiff had were emphasized and exaggerated, and the plaintiff was constantly under pressure to "confess" her inadequacies and "surrender" herself to Bhajan through the group....

103. The use of extortion and threats of physical violence to affect commerce is a standard practice of Bhajan, and is accepted without protest among Bhajans followers, including the other individual defendants named in this case. Specific examples of the use of extortion and threats of physical violence by Bhajan in order to affect commerce, assisted by the other defendants, include:

(a) In November, 1979, in Berkeley, California Bhajan threatened a follower with death if he did not move from the San Francisco area to Los Angeles and work as a messenger and assistant to the "Secretariat" (body of secretaries) of the Sikh Dharma Brotherhood corporation.

(b) In the winter of 1979, in Los Angeles, California, S. Premka Kaur Khalsa, then a secretary and assistant to Bhajan, later to become the "Secretary General" of Bhajans organization, was threatened with death by Bhajan if she ever left his service (hence, the service of the 3HO Foundation, the Sikh Dharma Brotherhood corporation, and the Sin Singh Sahib corporation).

(c) In May, 1985, in Los Angeles, California, Steven Epstein of San Antonio, Texas, was a follower of Bhajan, and was contributing large amounts of money to businesses controlled by Bhajan (including real estate ventures and Khalsa Sunshine, Inc.), and was receiving neither promised remuneration nor proper legal documentation in connection with the transactions. Epsteins wife, Carol, was demanding proper performance by Bhajan and the companies into which Steve Epstein was putting his money and time, and was threatening to divorce Steve Epstein if the matters were not straightened out. Bhajan responded by threatening Steven Epstein with death if he ever "quit working for" Bhajan, and threatening Mr. Epstein's wife that Bhajan, through his organization, would retaliate against Mrs. Epstein if she attempted to divorce her husband. The retaliation against Mrs. Epstein would take the form of harassing lawsuits so that Mrs. Epstein "would never have any peace," the hiring of psychologists to testify that she was an unfit mother for her children and a suit for custody over her children, and Mrs. Epstein being "thrown out into the street with nothing."

(d) In Tucson, Arizona in 1984 Mr. Brook Webb and three others involved in a landscaping company controlled by Bhajan were dissatisfied with the manner in which the local head of the 3HO ashram was running the business. Mr. Webb and the others threatened to quit and leave the company, taking a number of customers with them. Bhajan flew to Tucson and confronted Webb, threatening, inter alia, to kill Webb if he left the company.

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

Personal life

George has been twice married, first to Caroline Parfitt, 1942–96, with whom he had three children: Daniel, Graham (who died in 2003) and Caroline Randolph (Dolphi).[4] He married Barbara Brady Wright in San Francisco on 1 January 2005, at the age of 86.[3]

In September 2007, CBC aired a short documentary about him titled "In the Spirit of Diplomacy," by independent film-maker Marco Mascarin. This piece used elements of a 1975 documentary by Paul Saltzman entitled "Saint Demetrius Rides a Red Horse: James George Leaves India."[5]


• George, James (1975). Achaemenid Orientations.
• George, James; Blackwelder, Brent (10 July 1991). "Oil Fires: A Middleast Chernobyl?". Toronto Star. p. A21.
• George, James (1 September 2002). ASKING FOR THE EARTH: Waking Up to the Spiritual/Ecological Crisis. Barrytown, NY: Station Hill Press. ISBN 978-1581770902.
• — (22 August 2009). The Little Green Book on Awakening. Barrytown, NY: Station Hill Press. ISBN 978-1-58177-112-1.
• — (2016). Last Call : Awaken to Consciousness (Paperback).


1. Fordham, Walter (October 2003). "Interview with James George: June 27th, 2003". Chronicles of Chögyam Trungpa Rinpoche. Retrieved 1 April 2015.
2. Cushman, Jr., John H. (25 June 1991). "Environmental Toll Mounting in Kuwait As Oil Fires Burn On". New York Times. Retrieved 1 April 2015.
3. Whittaker, Richard (24 December 2004). "Interview: James George: If Not Now, When? SF, CA 12/24/04". works & conversations. ServiceSpace. Retrieved 1 April2015.
4. "Abstracts 2009: On the writings of G.I. Gurdjieff". All & Everything International Humanities Conference. 2009. Retrieved 2 April 2015.
5. Fordham, Walter (2011). "Chronology: A partial timeline of James George's accomplishments and continuing activities". Chronicles of Chögyam Trungpa Rinpoche. Retrieved 1 April 2015.
6. Torontonensis. Toronto: University of Toronto Students' Administrative Council. 1939. p. 418.
7. "Heads of Post List : SRI LANKA". Foreign Affairs, Trade and Development Canada. Government of Canada. 3 October 2011. Archived from the original on 6 November 2014. Retrieved 1 April 2015.
8. "George, James (Career)". Foreign Affairs, Trade and Development Canada. Government of Canada. 3 October 2011. Archived from the original on 6 November 2014. Retrieved 1 April 2015.
9. "James George". Barrytown/Station Hill Press. 2008. Archived from the original on 6 October 2010. Retrieved 2 April 2015.
10. ... -biography

External links

• THE SPIRITUAL DIPLOMAT short documentary profile of James George at age 94
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Re: Freda Bedi, by Wikipedia

Postby admin » Wed Jul 10, 2019 1:37 am

The Lion's Roar: A Yogaswami Story Never Told
by James George



Yogaswami of Nallur, the Sage of Lanka who lived from 1872 to 1964

2004 photo of Barbara and James George, former Canadian High Commissioner to Sri Lanka, India and Iran, a brilliant diplomat who was deeply influenced by Yogaswami.

The Tamils of Sri Lanka called him ‘the Sage of Jaffna.' His thousands of devotees, including many Singhalese Buddhists and Christians, called him a saint. Some of those closest to him referred to him as the ‘Old Lion,' or ‘Bodhidharma reborn,' for he could be very fierce and unpredictable, chasing away unwelcome supplicants with a stick. I just called him Swami. He was my introduction to Hinduism in its pure Vedanta form, and my teacher for the nearly four years I served as the Canadian High Commissioner in what was still called Ceylon in the early sixties when I was there.

For the previous ten years I had been apprenticed in the Gurdjieff Work, and it was through a former student of P. D. Ouspensky, James Ramsbotham (now Lord Soulbury), and his brother Peter, that, one hot afternoon, not long after our arrival in Ceylon, I found myself outside a modest thatched hut in Jaffna, on the northern shore of Ceylon, to keep my first appointment with Yogaswami.

I knocked quietly on the door, and a voice from within roared, ‘Is that the Canadian High Commissioner?' I opened the door to find him seated cross-legged on the floor sitting erect with a commanding presence, clad in a white robe, with a generous topping of white hair and long white beard. ‘Well, Swami,' I began, ‘that is just what I do, not what I am.' ‘Then come and sit with me,' he laughed uproariously.

I felt bonded with him from that moment. He helped me to go deeper towards the discovery of who I am, and to identify less with the role I played. Indeed, like his great Tamil contemporary, Ramana Maharshi of Arunachalam, in South India, Yogaswami used ‘Who am I?' as a mantra, as well as an existential question. He often chided me for running around the country, attending one official function after another, and neglecting the practice of sitting in meditation. When I got back to Ceylon from home leave in Canada, after visiting, on the way around the planet, France, Canada, Japan, Indonesia and Cambodia, he sat me down firmly beside him and told me that I was spending my life-energy uselessly, looking always outward for what could only be found within.

‘You are all the time running about, doing something, instead of sitting still and just being. Why don't you sit at home and confront yourself as you are, asking yourself, not me, "Who am I? Who am I? Who am I? Who am I? Who am I? Who am I?"‘ His voice rose in pitch, volume and intensity with each repetition of the question until he was screaming at me with all his force.

Then suddenly he was silent, very powerfully silent, filling the room with his unspoken teaching that went far beyond words, banishing my turning thoughts with his simple presence. In that moment I knew without any question that I AM; and that that is enough; no ‘who' needed. I just am. It is a lesson I keep having to relearn, re-experience, for the ‘doing' and the ‘thinking' takes me over again and again as soon as I forget.

Another time, my wife and I brought our three children to see Yogaswami. Turning to the children, he asked each of them, ‘How old are you?' Our daughter said, ‘Nine,' and the boys, ‘Eleven' and ‘Thirteen.' To each in turn Yogaswami replied solemnly, ‘I am the same age as you.' When the children protested that he couldn't be three different ages at once, and that he must be much older than their grandfather, Yogaswami just laughed, and winked at us, to see if we understood.

At the time, we took it as his joke with the children, but slowly we came to see that he meant something profound, which it was for us to decipher. Now I think this was his way of saying indirectly that although the body may be of very different ages on its way from birth to death, something just as real as the body, and for which the body is only a vehicle, always was and always will be. In that sense, we are in essence all ‘the same age.'

After I had met Yogaswami many times, I learned to prepare my questions carefully. One day, when I had done so, I approached his hut, took off my shoes, went in and sat down on a straw mat on the earth floor, while he watched me with the attention that never seemed to fail him. ‘Swami,' I began, ‘I think…' ‘Already wrong!' he thundered. And my mind again went into the nonconceptual state that he was such a master at invoking, clearing the way for being.

Though the state desired was thoughtless and wordless, he taught through a few favorite aphorisms in pithy expressions, to be plumbed later in silence. Three of these aphorisms I shall report here: ‘Just be!' or ‘Summa iru' when he said it in Tamil. ‘There is not even one thing wrong.' ‘It is all perfect from the beginning.' He applied these statements to the individual and to the cosmos. Order was a truth deeper than disorder. We don't have to develop or do anything, because, essentially, in our being, we are perfectly in order here and now, when we are here and now.

Looking at the world as it is now, thirty years after his death, I wonder if he would utter the same aphorisms with the same conviction today. I expect he would, challenging us to go still deeper to understand what he meant. Reality cannot be imperfect or wrong; only we can be both wrong and imperfect, when we are not real, when we are not now!
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Re: Freda Bedi, by Wikipedia

Postby admin » Wed Jul 10, 2019 3:31 am

Jeanne de Salzmann
Accessed: 7/9/19




Jeanne de Salzmann born Jeanne-Marie Allemand often addressed as Madame de Salzmann (January 26, 1889, Reims – May 24, 1990, Paris) was the daughter of the famous Swiss architect Jules Louis Allemand and of Marie Louise Matignon. She was a French-Swiss dance teacher and a close pupil of the spiritual teacher G. I. Gurdjieff, recognized as his deputy by many of Gurdjieff's other pupils. She was responsible for transmitting the movements and his teaching through the Gurdjieff Institute of Paris, the Gurdjieff Foundation of New York City, the Gurdjieff Society in London and the Fundación Gurdjieff of Caracas, which she founded or helped founding, as well as other formal and informal groups throughout the world.

Madame de Salzmann began her career at the Conservatory of Geneva, studying piano. Later a student of Émile Jaques-Dalcroze in Germany from 1912, she taught dance and rhythmic movements. She met her husband Alexandre de Salzmann in Hellerau at Dalcroze's Institute. They married on September 6 in Geneva. With him she had a daughter, Nathalie de Salzmann (1919-2007). The First World War caused the closure of Dalcroze's Institute and Jeanne and her husband Alexandre moved to Tiflis, Georgia where she continued to teach.

In 1919, Thomas de Hartmann introduced the de Salzmanns to George Gurdjieff, a relationship that would last until Gurdjieff's death in 1949. She worked with Gurdjieff for nearly 30 years.

She led the Gurdjieff Institute of Paris and continued Gurdjieff's teachings, emphasizing work with the movements, until she died, 101 years old, in 1990.


Jeanne de Salzmann played a major role in realizing the 1977 movie "Meetings with Remarkable Men" by Peter Brook.

She was buried at Cimetière de Plainpalais in Geneva.[1]

After her death, her son Michel de Salzmann (1923-2001) took over the leadership of the organization and a book, The Reality of Being, was made, faithful to the notebooks she kept for 40 years, witnessing her work and teaching after Gurdjieff died [2]


1. Ana Maria Wangeman and Jean Pian, "Jeanne de Salzmann, le mouvement vers l'Être", in Basarab Nicolescu (Ed.), René Daumal et l'enseignement de Gurdjieff (Bois d'Orion Editions, France, 2015), p. 237-246
2. Jeanne de Salzmann, The Reality of Being - The Fourth Way of Gurdjieff (Shambala, Boston§London, 2010)
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Re: Freda Bedi, by Wikipedia

Postby admin » Wed Jul 10, 2019 5:39 am

Biddulph Old Hall
by Staffordshire Gardens & Parks Trust (
April 12, 2018





Biddulph Old Hall is now in private ownership. It was a royalist stronghold during the English Civil War, a fortification that was laid siege to by the Model Army of Cromwell. It’s worth going back, though, to the the Tudor reign of Henry VIII, when after the conversion to the Church of England there were still many Catholics that continued their methods of worship secretively and were pretty much left to get on with it unhindered. Then came the reign of Charles I, the Stuart monarch whose changing policies and Anglican reforms drew out many Catholic sympathisers to his side.

By and large the conflicts and battles of the Civil War from the 1640s were part of a wider struggle for supremacy between Catholics and Protestants in Europe. Prior to the Dissolution of the Monasteries from 1536, much of North Staffordshire’s land had been governed by religious bequest. As for territory in Stoke-on-Trent, the land under the supervision of the Hulton Abbey monks derives from such a bequest by Henry de Audley in 1219.

The Biddulphs were a fairly peaceful family whose strong side had descended from the elder Audley family line. They were rather disinterested in courtly affairs until Tudor times when Richard Biddulph began to build-up the family wealth with investment in iron and coal. Rushton Grange estate in Burslem for instance was seized by coal-master James Leveson. And in 1542 Leveson sold it to a close friend who happened to be Richard Biddulph for £130 – a cracking investment, you might think, for a piece of stolen property!

The principal inheritor of the Biddulph’s wealth was Francis, who really splashed out from the benefits of his ill-gotten mineral wealth: and it was Francis who built the impressive hall in 1558 overlooking the wide valley above an insignificant little hamlet known as Bradley Green. All was well for the next 100 years and the hall looked indestructible until it was blown apart by the canons of Cromwell’s army.

In 1642 the then owner of the hall, John Biddulph, was killed in the battle of Hopton Heath and his son, another Francis, defended the hall for nine days with a number of royalist friends until the infamous cannon, Roaring Meg, eventually resulted in total defeat.

Over the years new families came to invest in Biddulph’s wealth of iron and coal; families such as the Bateman’s and the Heaths – mineral millionaires who created beautiful gardens to their fabulous houses like Biddulph Grange that features prominently as a modern tourist attraction.

Meanwhile the town grew along a single street. It was much later that the name Bradley Green was dropped in favour of the adopted the name, Biddulph, during which time Biddulph Old Hall was occupied in turn by a collective of Trappist monks, after which a reclusive family name Smith took it over where they lived in seclusion in more recent times.

It is great to see how much the current owners have invested in a wonderful job of restoration. These are some pictures I was permitted took take when I visited in 2005.
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Re: Freda Bedi, by Wikipedia

Postby admin » Wed Jul 10, 2019 5:40 am

A Tour of Biddulph Old Hall: Rigdzin Shikpo takes us on a tour of Biddulph Old Hall in Staffordshire, England. Biddulph Old Hall is the site of some of Trungpa Rinpoche's early teachings in the UK.
by Rigdzin Shikpo
April 25, 2018



EDITOR Dr Desmond Biddulph
President Dr Desmond Biddulph
REGISTRAR Odin Biddulph

The Buddhist Society at Ninety
by Dr Desmond Biddulph

-- The 90th Anniversary of The Buddhist Society 1924–2014, by The Buddhist Society

[Edwin] Arnold took a position as a schoolmaster at King Edward's School, Birmingham for several years. In 1855, he married Catharine Elizabeth Biddulph (1831-1864), and the couple had four children - Edwin, Julian, Katharine, and Arthur. In 1856 he accepted a post in India as Principal of the Government Sanskrit College at Poona and served there for seven years, returning to England with his wife because of her ill health. [1]

Catharine died in 1864 shortly after Arthur's birth.

-- Edwin Arnold, by Theosophy Wikipedia

Biddulph Old Hall. Source: Sangha Magazine, May 1963

May 1963 Between February and May, Biddulph Old Hall was bought (S May and June 63)
Nov 1963 Ānanda Bodhi to Thailand
1963 129 Haverstock Hill was purchased. The property was rented to provide an income for the Vihāra
April 1964 Ānanda Bodhi returned and went to Biddulph and taught samādhi and vipassanā, Wat Paknam method. (S Mar 64)
10 Jan 67 Maurice Walshe asked John Garry to manage Biddulph. He also found Richard Randall (previously Mr Purfurst and Venerable Kapilavaḍḍho) and asked him to return
Biddulph Old Hall sold (S Nov 69)

-- Honour Thy Fathers: A Tribute to the Venerable Kapilavaddho ... And brief History of the Development of Theravāda Buddhism in the UK, by Terry Shine

Oxford to Staffordshire: 2h (110.9 mi) via M40; 2h 41 min (126.4 mi) via M5

A Visit to Biddulph Old Hall, July 2013




To celebrate 50 years of Chogyam Trungpa's arrival in the UK Rigdzin Shikpo visited Biddulph Old Hall where he received many precious teachings from Trungpa Rinpoche.






[Rigdzin Shikpo] So it was in this tower, "The Tower of England," it was called, that Trungpa Rinpoche did his major teachings with us, teaching on Maha Ati, teaching on the basis of the Bodhisattva vow, and the shetas{?} that go with that. And teachings on the Wheel of Life as well, which seemed supremely important.


There was a rumor that this was haunted, that this room was haunted. And particularly this part here. And there was something quite specific about it at one time. And people said there was a man with a wooden leg coming down the steps.


So I kind of thought about that, and thought it was rubbish.



But then I heard it myself. [Clap, clap, clap, clap] And then you think, "He must be coming. The next step or two, he'll be here, coming through the curtain."



So you raise up your courage, and lift the curtain, and there was a painting that Rinpoche had put on the wall, and the wind is blowing to make it seem even more eerie.


And the [wooden dowel] at the end of the thangka is just blowing to and fro, and hitting the stone wall on the side. And that counted for the sound like a man with a wooden leg coming down the steps.


[Old English Joke] My friend said he knew a man with a wooden leg named Smith. So I asked him, "What was the name of his other leg?"

So that was the ghost. [Laughs]

It was much later that the name Bradley Green was dropped in favour of the adopted the name, Biddulph, during which time Biddulph Old Hall was occupied in turn by a collective of Trappist monks, after which a reclusive family name Smith took it over where they lived in seclusion in more recent times.

-- Biddulph Old Hall, by

I always told Rinpoche, everybody thinks the whole place is haunted, what do you think? He said, "No, it's not haunted. There's no problem about that."





Trungpa Rinpoche felt that there was something very special about this place. He felt it had a very open quality, and that it was a good place to not only meditate but to do the introductions to certain kinds of truths, that you could do it here. It had the right kind of feel. Like you were in a tower on top of the world.



You're almost like at the top of Mt. Meru or something, and you could look out and you would somehow know that if you looked out at the window you'd have a vision of the whole of the world.


He felt that he could really open up and teach in a way that he wasn't able to do in other places.


And he taught some of the deepest kinds of teachings that you have in Tibetan Buddhism here. And though we may have not understood what he taught, at least we had the edge of it.


And I think that somehow his power of teaching -- it may be fanciful to say it or sound fanciful, but I think there's some truth to it -- that his truth somehow is part of the fabric of the building.

In Islam, Barakah or Baraka (Arabic: بركة‎ "blessing") is a kind of continuity of spiritual presence and revelation that begins with God and flows through that and those closest to God.[1][2]

Baraka can be found within physical objects, places, and people, as chosen by God. This force begins by flowing directly from God into creation that is worthy of baraka.[1] These creations endowed with baraka can then transmit the flow of baraka to the other creations of God through physical proximity or through the adherence to the spiritual practices of the Islamic prophet Muhammad. God is the sole source of baraka and has the power to grant and withhold baraka.

Baraka is a prominent concept in Islamic mysticism, particularly Sufism. It pervades Sufi texts, beliefs, practices, and spirituality. Sufism emphasizes the importance of esoteric knowledge and the spiritual union with God through the heart. Baraka symbolizes this connection between the divine and the worldly through God's direct and intentional blessing of those that are most reflective of Him and his teachings.

-- Barakah, by Wikipedia






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Re: Freda Bedi, by Wikipedia

Postby admin » Wed Jul 10, 2019 8:23 am

Thomas de Hartmann
by Wikipedia
Accessed: 7/10/19



Thomas de Hartmann
Born Thomas Alexandrovich de Hartmann
September 21, 1885
Khoruzhivka, Poltava Governorate, Russian Empire (now Ukraine)
Died March 28, 1956 (aged 70)
New York City, New York, United States
Nationality Russian
Alma mater Saint Petersburg Conservatory
Occupation Composer
Known for Setting Gurdjieff's writing to music
Spouse(s) Olga Arkadievna de Schumacher (1885-1979)

Thomas Alexandrovich de Hartmann (Russian: Фома́ Алекса́ндрович Га́ртман; September 21, 1885 – March 28, 1956) was a Russian composer and prominent student and collaborator of George Gurdjieff.


Thomas de Hartmann was born in Khoruzhivka, Poltava Governorate, Russian Empire, now Sumy Oblast, Ukraine. At the age of 18 he received his diploma from the Saint Petersburg Conservatory. He studied conducting in Munich with Felix Mottl before World War I.

Thomas de Hartmann was a graduate of the Imperial Conservatory of Music. He studied musical composition with three of the greatest Russian composers of the 19th century: Nikolai Rimsky-Korsakov, Anton Arensky and Sergei Taneyev. His piano teacher was Anna Yesipova, the second wife and former student of Theodor Leschetizky. Most of De Hartmann's compositions were for voice and piano. In 1907, his ballet The Pink Flower, produced by Nikolay Legat with Vaslav Nijinsky and Tamara Karsavina in the cast, was presented at the Imperial Opera. The Tsar was so impressed that he himself granted De Hartmann exemption from military duty so that he might study conducting in Munich.[1]

In Munich, Thomas de Hartmann met the artist, former Sufi student and later stage impresario, Alexander de Salzmann; they were both friends of Rainer Maria Rilke and Wassily Kandinsky. Later, in Russia, after the beginning of World War I, De Hartmann would introduce De Salzmann to George Gurdjieff.[2]


On November 12, 1906 Thomas married Olga Arkadievna (Arkadaevna) de Schumacher (August 28, 1885 - September 12, 1979), a celebrated opera singer. Olga was a daughter of Arkady Alexandrovich von Schumacher (June 7, 1855 - June 8, 1938) and Olga Konstantinovna von Wulffert (1860 - April 3, 1939), who both died in Paris. Arkady was a high official in the tsarist Russian government in St. Petersburg.

Thomas was a great-nephew of Eduard von Hartmann, the author of Philosophy of the Unconscious
(3 vols.), vol. 1 of which was published in Germany in 1869. This work later became well-known in America and England.[3]

Association with Gurdjieff

De Hartmann was already an acclaimed composer in Russia when he first met Gurdjieff in 1916 in St. Petersburg. From 1917 to 1929 he was a pupil and confidant of Gurdjieff. During that time, at Gurdjieff's Institute for the Harmonious Development of Man near Paris, De Hartmann transcribed and co-wrote much of the music that Gurdjieff collected and used for his movements exercises.[4][5]

De Hartmann wrote Our Life with Mr. Gurdjieff together with his wife Olga de Hartmann, who was Gurdjieff's personal secretary for many years.


In 1951 De Hartmann and his wife moved to the United States from France. He died on March 28, 1956, in New York City. After her husband's death, Olga collected many of Gurdjieff's early talks in the book Views from the Real World (1973). She died at her home in Nambé, Santa Fe County, New Mexico on September 12, 1979. Both she and her husband are buried in the Princeton Cemetery, Princeton, New Jersey.


De Hartmann's four-act ballet La Fleurette Rouge (The Red Flower) was performed in 1906. Vaslav Nijinsky, Anna Pavlova, and Michel Fokine danced principal roles in performances at the Imperial opera houses of Moscow and St. Petersburg.

He composed the music for Wassily Kandinsky's The Yellow Sound.

The music he wrote with Gurdjieff was later adapted by Laurence Rosenthal for the 1979 Peter Brook film Meetings with Remarkable Men.

In 1982, the Guggenheim Foundation premiere of Kandinsky's opera Der gelbe Klang was made possible thanks to a complete rearrangement by Gunther Schuller of De Hartmann's hitherto lost work. It is not known whether De Hartmann completed a full score but it is clear why Konstantin Stanislavski could not understand the work when de Hartmann proposed it for the Moscow Art Theatre in 1914.[6]


• The complete Piano Music of Georges I. Gurdjieff and Thomas de Hartmann, Cecil Lytle, pianist, 6-CD boxed set, [1], Celestial Harmonies 19904-2
• The Music of Gurdjieff/de Hartmann, three disc set, [2]Triangle Editions, TCD1001-1003, 1989
• The Thomas de Hartmann Project',' by Elan Sicroff, seven-disc set of solo piano, chamber and vocal works (Basta Music 3093472, September 2016)
• G.I. Gurdjieff: Sacred Hymns," by Keith Jarrett, ECM 1174, September 198
• Hidden Sources -Gurdjieff, De Hartmann, by Alessandra Celletti (KHA Records, 1998)[7]
• Sacred Honey -Gurdjieff, De Hartmann,[8] by Alessandra Celletti
• Echoes From the Real World - Gurdjieff, De Hartmann, 21 compositions for solo piano; Mario Sollazzo, pianist. [3], KHA Records, Italy, 2015


1. Crunden, Robert Morse (2000). Body and soul: the making of American modernism. Basic Books. p. 408. ISBN 0-465-01485-2. ...Thomas de Hartmann had been an established composer in St. Petersburg
2. Lachman, Gary (2005). A Dark Muse. Basic Books. p. 240. ISBN 978-1-56025-656-4.
3. von Hartmann, Eduard (1893). Philosophy of the Unconscious (in German and English). I. K. Paul, Trench, Trübner & Co., Ltd. Speculative results according to the inductive method of physical science
4. Gurdjieff in Tbilisi - also Image of Thomas de Hartmann
5. Nott, C.S. (1961). Teachings of Gurdjieff - A Pupil's Journal. Penguin Arkana. p. 9. ISBN 0-14-019156-9.
6. Hines, Thomas Jensen (1991). Collaborative form: studies in the relations of the arts. Kent State University Press. p. 99. ISBN 0-87338-417-2. see the obscure stage work performed for the first time ever...
7. "Hidden sources - Press Review". Retrieved 2017-12-24.
8. "Sacred Honey |||||| New Album". Alessandra Celletti | official site. 2018-02-23. Retrieved 2018-05-30.

External links

• Thomas de Hartmann: A Composer’s Life By John Mangan
• Thomas de Hartmann page from Gurdjieff International Review
• Thomas de Hartmann on IMDb
• Thomas de Hartmann papers at Yale University Music Library
• Thomas de Hartmann grave at Princeton Cemetery
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Re: Freda Bedi, by Wikipedia

Postby admin » Wed Jul 10, 2019 8:49 am

Alexander (Alexandre) Gustav de Salzmann (1874–1934)
by The Gurdjieff Legacy Foundation Archives
Accessed: 7/10/19



Alexander de Salzmann, Fourth Way, esoteric Christianity, The Work

Alexander de Salzmann was born in Tiflis (Tblisi), Georgia, on January 25, 1874. His initial studies took him to Moscow and, after studying there, de Salzmann left for Munich where he was part of the artistic circle in the German Art Nouveau movement known as Jungendstil; his friends included Wassily Kandinsky and Ranier Maria Rilke. He contributed illustrations to the journals Jugend and Simplicissimus. René Daumal, his pupil, spoke of him as a "former dervish, former Benedictine, former professor of jui-jisu, healer, stage-designer...."1 He was also "a remarkable painter and a recognized metteur en scène, inventor of a new lighting technique...."2 On March 3, 1934, in Leysin, Switzerland, Alexander de Salzmann died from tuberculosis.3

In 1911 he met and married Jeanne Allemand in Hellerau, Germany, where she was studying dance at the Eurhythmics Institute of Emile-Jaques Dalcroze. At the time Hellerau was in the vanguard of artistic and educational development in Europe. In 1913, de Salzmann produced the German debut of Paul Claudel's play The Annunciation at Hellerau.

Because of the Russian Revolution, de Salzmann and his wife moved to Tiflis from Germany. Soon after, Gurdjieff and his pupils arrived in January of 1919. Thomas de Hartman met de Salzmann, whom he had known from their days in Munich. He learned de Salzmann was producing the scenery and lighting for the opera house productions of Carmen and Rigoletto in Tiflis. De Hartmann introduced de Salzmann and his wife to Gurdjieff and they became students. Gurdjieff said of the couple, "He is a very fine man, and she—is intelligent."4

That fall, the de Salzmanns, along with the de Hartmanns and Dr. Stjoernval, helped Gurdjieff establish his Institute in Tiflis and rehearsals began for Gurdjieff's ballet scenario The Struggle of the Magicians. In July 1920 Gurdjieff's group, with the de Salzmanns, moved to Constantinople. In August 1921 Gurdjieff and his students went to Germany. Finally, in October 1922, they went to Avon, France, where Gurdjieff established his Institute for the Harmonious Development of Man at the Prieuré.

At the Institute, Gurdjieff said he "could number on one hand his lieutenants with a real practical streak...."5 De Salzmann was one of this small group. One of his more notable tasks at the Prieuré was the decoration of the stable loft used by the writer Katherine Mansfield, who was dying from tuberculosis; the space had been vacated by Gurdjieff and given to Mansfield when she arrived.6 After Gurdjieff's near fatal automobile accident in July 1924, de Salzmann painted murals in the Montmartre district of Paris in an attempt to support the Institute financially.7 In 1928 Gurdjieff sent de Salzmann and his wife to Germany several times in the hopes of establishing a core group there.8 About de Salzmann and his wife, "Jeanne's flair for dance... Gurdjieff had wonderfully developed and elevated: but the artist's formidable gift had somehow been marginalized."9

By the summer of 1930, "Alexandre de Salzmann had more or less disappeared from the Institute."10 Upon his leaving he said, "I had entered the monastery under the name of Brother Petrus. I came out with the title of Father Sogol."11 After leaving the Prieuré, de Salzmann said, "I can't bring myself to fall in with this monkey-cage agitation which people so dramatically call life."12

Later, de Salzmann, who at the time was making a living as an antique dealer and interior decorator, met the avant-garde writer René Daumal and introduced him to Gurdjieff's teaching of The Fourth Way. The character of Pierre Sogol in Daumal's Mount Analogue is modeled on de Salzmann.

In 1933, quite ill at the time, de Salzmann met Gurdjieff at the Café Henri IV in Fontainebleau; what was said is not known. Gurdjieff's conviction was that de Salzmann, "in the sense of objective art, was 'the greatest of living painters.'"13 After Alexander de Salzmann's death, Jeanne de Salzmann led her husband's groups until 1939 when she introduced the students to Gurdjieff.


1. James Moore, Gurdjieff: The Anatomy of a Myth (Shaftesbury, Dorset: Element Books, 1991), 127.
2. Basarab Nicolescu, "The Strait Gate," The Gurdjieff International Review.
3. Ruth Sachs, White Rose History, ed. D. E. Heap and Joyce Light (Lehi, UT: Exclamation! Publishers, 2002), 59.
4. William Patrick Patterson, Struggle of the Magicians (Fairfax, CA: Arete Communications, 1996), 59. In Mme de Hartmann's unpublished memoir "What For?" she says the word used to describe Mme de Salzmann was "clever."
5. Moore, 182.
6. Ibid., 187.
7. Ibid., 208.
8. Ibid., 227.
9. Ibid., 228.
10. Ibid., 236.
11. Ibid., 236.
12. Ibid., 237.
13. Ibid., 249.
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Re: Freda Bedi, by Wikipedia

Postby admin » Wed Jul 10, 2019 8:51 am

Richard Arthure on Meeting Chogyam Trungpa
The Chronicles of Chogyam Trungpa Rinpoche
Accessed: 7/10/19
[Transcribed from the video by Tara Carreon]




Richard Arthure on Meeting Chogyam Trungpa

There are two intertwined narratives. For me, one is specifically the story of Trungpa Rinpoche, and how I directly experienced that. And the other is my own path, and how that was influenced by him, and how that also went on in a certain way because of maybe seeds that he planted that went to fruition after he died. So those two interwoven narratives, it’s hard for me to separate them out because they are both experiential from my point of view.

Well, I met him in 1966. And at that time I was married to an Irish actress named Jacqueline Ryan, or Jackie. We had rather a stormy relationship. We used to fight like cats and dogs. So kind of a trigger event that led to my meeting him was that I got a phone call from kind of an ex-girlfriend, an American girl one day, and she was asking me if I’d like to try LSD. And I had tried it before, so I said, “Yeah, I am very curious, and would be willing to try it.” So we arranged to meet. I actually had a day job at the time. I mean, I had some on and off career in theatre and acting and film and so on. But at that time I had a day job. And I called in sick one day, and I went to meet her. And she had some of this “Sunshine” [Orange sunshine] acid that’s supposed to be really good. Of course, I had no standard of comparison as to what was going to happen, but for me it was an extraordinary experience.

And I remember being in her room, looking at the wall, and seeing sort of dancing molecules, and getting the sense that things were not at all as solid as I had supposed. It was quite remarkable. And then later we went out in the park, Kensington Park, and laid down on the grass, and looked up at the sky, and I could see these pulsing, circular patterns in the sky. It was very extraordinary. I mean, I never heard the word “mandala,” but I suppose that that was the kind of thing I was seeing. These circular patterns were very vivid.

And so eventually, towards 4:30 or so in the afternoon, I said, “I should be going home, because my wife will be coming home from work.” So I went home, and I didn’t immediately tell Jackie that I had taken this drug, LSD. Later on I told her, and she was very shocked, and she wanted me to promise that I would never take LSD again, which I refused to do, because it had been a kind of experience that had opened a sort of door, you know, the “doors of perception,” or whatever it might be.


But anyway, when we took the acid together, the girl named Karen, she had a book that supposedly was based on the Tibetan Book of the Dead. It was written by Timothy Leary and Richard Alpert, or later, Ram Dass -- right? The classic story of the 60s, I suppose. And I was so curious because of the extraordinary experience I had, that I wanted to find the original Tibetan Book of the Dead. So I went to this esoteric bookstore in London and I asked, “Do you have the Tibetan Book of the Dead?” They said, “Oh, no, no, it’s out of print. It’s been out of print for a while. But wait a minute, we have a used copy of another book in that same series that was edited by Evans-Wentz, it’s called ‘Tibetan Yoga and Secret Doctrines.’ Would you be interested in that one?” And I said, “Okay, Let me have a look.” So I ended up buying this used copy of this book, “Tibetan Yoga and Secret Doctrines.”

And it turned out it was all about the six yogas of Naropa, about which previously I knew nothing at all. And it somehow seemed really fascinating to me. And I started trying to meditate on my own. And I remember one day my wife Jackie came into our flat in London, and she saw me sitting cross-legged on the floor, and she said, “What the hell do you think you’re doing?” And I said, “Well, I’m trying to meditate.” She said, “Ha! A bastard like you could never meditate!” So it was kind of a negative reaction, and internally my response to that was, “I’m going to meditate if it kills me.”

So I was very determined to keep going. And actually, the book also said that, “You can’t hope to attain enlightenment unless you connect with a realized master in the practice lineage.” So then I was thinking, “Well, how on earth am I going to do that, because Tibet is on the other side of the planet, and I’m here in London, and I have no connection with anything to do with that.” But I began making the aspiration in my mind, “May I connect with a realized master in the practice lineage.” And I was actually trying to visualize the Kagyu gurus above my head. I had no idea what they looked like. I didn’t even know they wore maroon robes or anything like that. So I was supplicating without knowing what they looked like, or anything like that.


So one day in my mind I was making this aspiration, and I had this sudden thought come to my mind, “Go to the phone book and look up ‘Tibet.’” And I thought, “That’s crazy. What’s that going to do?” And I thought, “Yeah, yeah, but what have you got to lose?” So I went to the phone book, and I looked up “Tibet.” Now in London, there’s 12 million people, the phone book is in four volumes, but I looked up in the “T’s,” and there was only one entry that began with the word “Tibet.” And that was “The Tibet Society of the United Kingdom.”

So I saw that, and noted down the address -- I think it was 58 Eccleston Square
-- and I didn’t think of phoning. I thought, “Well, I’ll go in person to see what happens.”

So at that time I had this great old car called a “Wolseley”. It was a very beautiful car. It only had one defect: the reverse gear didn’t work. So later on Trungpa Rinpoche used that as an analogy when joining the Vajrayana path, being a car with no reverse, and he got plenty of experience in being in that car without a reverse, I can assure you.

On any journey there is the assumption that we should be allowed to avoid danger along the way — at the minimum, to be a little careful. But if we think there is a reverse gear in Shambhala vision, we are misunderstanding a basic reality: life is perpetual motion.

-- Bravery: The Vision of the Great Eastern Sun, by Sakyong Mipham


But anyway, so I got in the car, and I knew where Eccleston Square was, and I managed to find a parking place there without having to use the reverse. And it was sort of a Victorian townhome. And I went up the steps and there was a brass plate that said, “Buddhist Society.” And I thought, “Ha, that’s a good sign.” And underneath it it said, “Tibet Society.” So I pressed that bell push, the buzzer sounded, the door opened, and I went in.


And there was an arrow pointing down to the basement. So I went down to the basement, full of anticipation that there was going to be something very esoteric -- I was sure about that – “Tibet Society!” And there was this middle-aged English woman with her hair in a bun, typing away on an old manual typewriter, looking at me at the top of her glasses and saying, “How can we help you?” And I said, “Well, tell me about the Tibet Society.” And she said, “Oh, it’s a charitable organization, raising money for Tibetan refugees in India. Would you care to make a donation?” I thought, “This is crazy.” And I think I gave her 10 shillings, and I was about to leave, thinking that this was a total waste of time. And at that moment, a young woman came in the door, and she kind of pulled me aside and she said, “If you don’t mind me asking, ‘what are you doing here’?” I said, “Well, it’s really hard to explain, but I’m really interested in the teachings of the Kagyu order of Tibetan Buddhism.” She said, “Oh, you know there are two Tibetan lamas in this country, and they belong to that Kagyu order.” And then she reached into her purse and she pulled out a photo, and she pointed to the one on the left and she said, “That’s Trungpa. That’s the one you want to meet.” I said, “Yes. Okay.” And then she proceeded to give me the address and phone number. They were living in Oxford.

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

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

And then I remember I still had this book that I had borrowed from the Tibet Society, “Tibet’s Great Yogi, Milarepa.” And one of the illustrations in that was a very elaborate syllable “Hum.” And so I carefully copied that in the margin of the letter in a green felt tip pen, this sort of syllable “hum.” And then I was satisfied. And I sent off the letter sure that that would do the trick.


And then I decided that I should fast until I would get a response to my letter. So for about 4 hours I didn’t eat anything at all. And then I got really hungry, and had a good meal, and felt much better. And that was the end of my fast.

So I sent off the letter, and of course, the first day there’s no response. The second day there’s no response. The third day, now by that time you could get an answer, because in England you could send a letter one day and it would get there the next day, and you could get a reply the day after that. But on the third day there was still no answer. On the fourth day there was still no answer. Now I was getting antsy. And on the fifth day still no answer. And I thought, “Well, I can’t wait any longer. I’m just going to go.” And I had the address of this place, The Biddulph Old Hall, Biddulph, Staffordshire. And I had a road atlas. So I found this place Biddulph. It was like a dot on the map, it was just this little village. And I decided I was going to go. And I had this sort of Mexican blanket that someone had given me, and the other book that they had loaned me was “Tibet’s great yogi, Milarepa” from the Tibet Society. So I had the book, I had the blanket, and I was all ready to go.

So my wife sees me getting ready, and she says, “Where on earth are you going?” And I said, “Well, don’t wait up for me; I’ll probably be back really late.” And I didn’t explain. I didn’t want to go into any discussion, because she had such a bad attitude when she saw me trying to meditate.

So I just got in the car, with no reverse, and headed out. And I finally found this little village called “Biddulph” in Staffordshire. It’s kind of in the middle of England. And then I stopped in the village, and got directions to the Old Hall. And it’s a beautiful stone manor house. It fortunately had a kind of circular driveway, so I was able to drive in and have a hope of getting back out again in my car.

And this place had a kind of iron knocker on the door. And I knocked, and a young man came to the door and said, “How can we help you?” And I said, “Well, I came to see the Venerable Trungpa.” And he said, “Ah, you must be Richard. He told us you’d be arriving today.” And I said, “What?,” because I had not had any answer to my letter. So I was completely baffled. “Yeah, come on in, come on in,” you know.


Then he took me upstairs and knocks on the door. And a voice from inside said, “Come in.” And I went in, and there was this young Tibetan in maroon robes, grinning from ear to ear like he’s extremely happy to see me. He said, “Good to see you. Come in. Tell me all about yourself.” And it was a very simple room, with a bed, a chair, a table, and that was it. And he offered me the bed to sit on, and he sat on a chair, and he was saying, “Tell me all about yourself.” Well, I didn’t know what to tell him, because there wasn’t much to tell in the context of why I came to meet him. But I actually asked him if he would accept me as a student. And he said, “It’s a pleasure to do business with you.” And then he told me that I should join in the schedule with the other people.

Now they had a very strict sitting schedule. They [Buddhist Society] had not yet connected with the Zen tradition of having walking meditation, so it was just sitting in the afternoon. So that was okay. And there was an evening meal. And then I went to him and talked to him some more. Then the next day they had sitting at 7-8, then there was breakfast, and then sitting from 9-12 with no break. And it was agony for me, because I wasn’t used to sitting cross-legged for three hours at a time without any break.

So after lunch I went up to see Rinpoche, and he said, “How’s it going?” So I didn’t know what to say, except that I had some images come up in my mind, and I tried to describe those. He actually interpreted some of them. It was very interesting. And anyway, he asked me if I would like to stay there for a week. And I said, “Yes, I would. But I think I should probably phone my wife and let her know where I am.” “Good idea! There’s a phone downstairs.”

So I went downstairs, and I phoned my wife Jackie. And I said, “I know you won’t believe this, but I’m with this Tibetan lama in this place called Biddulph in Staffordshire. And I’m going to be here for a week. So I’ll see you next Thursday,” or whatever it was. I think she thought I had flipped out, because that’s the first she had heard of it.

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

Job Description: Lodge Porter (Nights)

Salary: circa £21,000 p.a.

Main Purpose of Job: Responsible for the College’s security, welfare, communications and reception services.


• Responsible to: Lodge Manager
• Liaison with: Deans, students, staff, visitors, University Security Services and the Police

Hours of Work: Regularly working nights on a rota basis 4 days on, 4 days off. 7pm – 7am. The post holder will be asked to work day shifts, if the need arises.

Main Tasks:

Ensuring the efficient, friendly and informative reception of visitors to the College. This includes students, staff, conference guests, members of the public and contractors/suppliers;

Ensuring the prompt, efficient and friendly handling of incoming telephone calls to the Lodge switchboard;

Providing an appropriate level of response to contingencies, including emergencies, arising within and around the College, ensuring effective initial communication to and between interested parties;

Maintaining day to day security of buildings, property and persons on the College sites, including the efficient management of keys and monitoring of fire alarms, CCTV, and intruder alarms and access control systems;

Ensuring the prompt and efficient handling and of incoming and outgoing mail; this includes sorting the mail and parcels in a prompt and tidy way.

Completing College Guest room and Teaching room bookings in a timely manner.

Ensuring that good student order is maintained.

Maintaining the Lodge and entrance area as an efficient and presentable front office for the College

Safeguarding and accounting for all monies received at the Lodge,


The College Porters need to be: alert and vigilant; communicative; polite, patient and friendly both in person and on the telephone; capable of exercising firmness with students and responsive and pro-active in approach to the provision of help.
Experience of assisting with welfare issues is desirable.
Previous work in a College environment is ideal.
Previous experience in public reception responsibilities, and security industry is desirable.
Candidates should be PC literate.
Good level of English and Maths.

Benefits: 252 hours holiday per year, free meals on duty, uniform provided, pension, discounted travel scheme
For further information please visit and to apply please download the job description and submit an application form along with a CV via email to or in writing to HR Department, Oriel College, Oriel Square, Oxford. OX1 4EW
Closing date for receipt of completed applications is 11th January 2019
The College exists to promote excellence in education and research and is actively committed to the principle of equality of opportunity for all suitably qualified candidates.

-- Lodge Porter (Nights), by Oriel College, University of Oxford

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

Founded in 1950 as the result of the gift of French merchant Sir Antonin Besse of Aden, St Antony's specialises in international relations, economics, politics, and area studies relative to Europe, Russia, former Soviet states, Latin America, the Middle East, Africa, Japan, China, and South and South East Asia.[1] It is consecutively ranked in the top five worldwide....

St Antony's reputation as a key centre for the study of Soviet affairs during the Cold War, led to rumours of links between the college and the British intelligence services; the author Leslie Woodhead wrote to this effect, describing the college as "a fitting gathering place for old spooks".....

As a postgraduate only college, St Antony's does not appear in the university's annual Norrington Table.

-- St Antony's College, Oxford, by Wikipedia.

At the end our retreat year in late May it was decided that we would visit the Promised Land, the site chosen for the enlightened society of either the near or far future, depending on whose story you listened to. The land that was chosen was Nova Scotia, Canada's Riviera. I was in favor of establishing enlightened society as soon as possible -- a year or two at the most. Others seemed to be dragging their feet.

Our Grieves and Hawks uniforms from London were ordered but would not be ready in time for the trip. So I contacted a military surplus company in New York which I had located through their advertisement in Shotgun News. I ordered one dark blue naval uniform for Rinpoche and an army khaki uniform for myself. Onto these uniforms I sewed two bars of medal ribbons that Rinpoche had designed. On my uniform I sewed my Rupon of the Red Division insignia. "Rupon'' was Tibetan for a company commander, which was the rank I then held. "Major" was pushing it a bit. Next to that ribbon I added the Iron Wheel medal and the Lion of Kalapa Court of Shambhala. This was jumping the gun somewhat because the Kalapa Court, which was to be located in Boulder, Colorado, had not yet been established. At most there were rumors of a house on Pine Street and an offer to purchase.

Sometime in the early light of morning Rinpoche, his consort, Jane, and I pored over the chart of the Province of Nova Scotia. It was to be a two-pronged attack. The Regent Osel Tendzin with his Group "B" would advance by air to Halifax Airport. The three of us in Group ''A" would go by sea, driving first to Portland and then taking the Nova Scotia Cruise Lines luxury ship up the coast. We would cross the Bay of Fundy to Yarmouth. The secrecy and stealth of our attack would surely take the natives by surprise. Finally, all of my training and reading of the Horatio Hornblower books would become useful information. Rinpoche would go as the Prince of Bhutan and I as his aide-de-camp, Major Perks, Lion of Kalapa. Jane would be Lady Jane, although I preferred to think of her as Lady Jane Gray. We were glad of our passports, which had our cover names of Chogyam Mukpo, John Perks, and Jane Condon.

The limousine that was rented for the ten-day operation was a silver Lincoln Continental. With great care I packed our evening dress tuxedos, as we planned to dine formally every night in the soon-to-be-enlightened province. We drove up to Portland, Maine, the next day to embark for the journey up the coast. Our limo was a bit oversized for the luxury liner, which looked more like a large ferry boat. After parking in the depths of its hull we found we could not open the rear doors more than six inches. Lady Jane could just squeeze through, but the Prince would never pass the gap. I pulled on his arms for a while until we realized the futility. Then the Horatio Hornblower in me became active. "The window!" I exclaimed. Lady Jane let down the rear electric window. The Prince put his arms around my neck and with Lady Jane holding up his pants we extricated him from the silver trap. On the ferry that morning, as the sun rose, the three of us stood on the upper deck and sang the Shambhala anthem. I threw an empty sake bottle overboard with a written copy of the anthem in it.

The Yarmouth dock smelled strongly of fish when we arrived and Rinpoche remarked that it reminded him of Tilopa. A good omen. We drove up to Halifax to meet the Regent's party and begin the expedition. (It had been named KOSFEF, short for Kingdom of Shambhala First Expeditionary Force. Later, there would be a medal ribbon for each member.) The Regent's force was already at the hotel I had chosen from the tourist brochure, the Horatio Nelson Hotel.

We had dressed in our uniforms earlier that morning on the boat, so we arrived at the hotel in style. Michael Root, the Regent's aide-de-camp, had arranged for the Shambhala flag we had hand sewn during retreat to be flown at the hotel entrance alongside the Canadian flag. Somehow I had it in my mind that there would be crowds attending our arrival. Instead, there was only the Regent's small party in their pinstriped suits and formal dresses. That evening we dined in our full evening dress at Fat Frank's, Halifax's only gourmet restaurant. There were speeches and toasts to the formation of enlightened society. We all sang the Shambhala anthem, with Fat Frank and his waiters joining in the end chorus, "Rejoice, the Great Eastern Sun arises."

I felt like the Kingdom had already happened, although Jerry, who was the Dapon, or Head of the Military, looked very glum. Michael and I talked to him on the way back to the hotel. "This is all crazy," he said. "Take over Nova Scotia? Make it Shambhala Kingdom? It's nuts!" This should have been my line, but somehow I had been overtaken by the fantasy. It all seemed real, quite easy, as I explained to Jerry in my enthusiasm. He was looking at me like I was crazy.

"You know," he complained, "you all come into the Nelson Hotel and salute Rinpoche who is pretending to be the Prince of Bhutan. You have that Shambhala flag flying next to the Canadian real flag in the front of the hotel. That's crazy! People will think we're all crazy!"

"Well," I argued, "Fat Frank and his waiters had a good time. Everyone seems quite friendly."

"You just can't come in here and take over," said Jerry.

"Why not?" asked Michael. "No one else seems to be in charge.

Jerry just shook his head. "I don't know. Taking over a Canadian province, making Rinpoche king and then calling it the Kingdom of Shambhala. Doesn't that seem a bit weird to you?"

"No," I replied. To cheer him up I pointed out the good omens: Tilopa at Yarmouth, letting us fly the flag at the hotel, and Fat Frank who wanted to be one of us and seemed to be convinced of our reality.

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

But they had no money. So how was he going to have his own center? A mystery. But he sounded very confident about it, and he asked me would I like to be his private secretary. And I said yes.

So I stayed there for a week, and I met with him regularly on a one-to-one basis. And I think I had a different attitude toward him than the other people who were there, who were mostly connected through the Theravadin tradition. There had been a few Theravadin monks in London, so people had some connection with that. But the idea of having an actual guru was not most people’s approach. They were just coming, and he was like the monk in residence as far as they were concerned.

A High Leigh Summer School in the 1970s picture Hazel Waghorn (held at the Royal Agricultural University Cirencester, in the Cotswold Countryside)

-- The 90th Anniversary of The Buddhist Society 1924–2014, by The Buddhist Society

As far as I was concerned, he was the guru, because I had read this book that talked in those terms.

So at the end of the week, I went back to London. And a day or two afterwards I was having dinner – I was with my wife Jackie – and she said to me, “I have a feeling you don’t really need me anymore.” And I said, “Yeah, maybe you’re right.” And she said, “I’m going to be leaving you.” And I said, “What?” And I didn’t really say much about it. But when I woke up the next morning – we had this big king-size bed, and there was this big empty space next to me -- she was gone. And I was kind of surprised, although she had said that, because it was so sort of sudden. And I remember calling up Trungpa Rinpoche in Oxford and saying, “You’ll never guess what happened. My wife left me.” He said, “Oh, yes.” And I said, “I have the feeling that if I contacted her, and asked her to come back, she probably would.” And he said, “Well, I wouldn’t do that if I were you.” And I said, “No, I’m not going to.” [Laughing] So then I told him we had a very stormy kind of relationship.

And then he came up to London and stayed with me in the flat that we had. And then I asked if he would check up on her. She was working in a store. I knew where she was staying. So she was working in this store on Oxford Street, and we drove over there. And he went in and checked up on her. I showed him a photograph of her. And he came out and I said, “What do you think?” And he said, “She seems to be fine.” I said, “Okay.”

And then a couple of days later we set out for Scotland.
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Re: Freda Bedi, by Wikipedia

Postby admin » Wed Jul 10, 2019 8:57 am

"I AM" Activity
by Wikipedia
Accessed: 7/10/19



Guy and Edna Ballard

The "I AM" Movement is the original Ascended Master Teachings religious movement founded in the early 1930s by Guy Ballard (1878–1939) and his wife Edna Anne Wheeler Ballard (1886–1971) in Chicago, Illinois.[1] It is an offshoot of theosophy and a major precursor of several New Age religions including the Church Universal and Triumphant.[2] The movement had up to a million followers in 1938[3] and is still active today on a smaller scale. According to the official website of the parent organization, the Saint Germain Foundation, its worldwide headquarters is located in Schaumburg, Illinois, and there are approximately 300 local groups worldwide under several variations of the names "I AM" Sanctuary, "I AM" Temple, and other similar titles.[4] As of 2007, the organization states that its purpose is "spiritual, educational and practical," and that no admission fee is charged for their activities.[5] The term "I AM" is a reference to the ancient Sanskrit mantra "So Ham", meaning "I Am that I Am".[6]


The movement believes in the existence of a group called the Ascended Masters, a hierarchy of supernatural beings that includes the original Theosophical Masters such as Jesus Christ, El Morya Khan, Maitreya, and in addition several dozen more beyond the original 20 Masters of the Ancient Wisdom of the original Theosophists as described by Helena Petrovna Blavatsky.

These "Ascended Masters" are believed to be humans who have lived in a succession of reincarnations in physical bodies or cosmic beings (beings originated from the great central sun of light in the beginning of all times). Over time, those who have passed though various “embodiments” became highly advanced souls, are able to move beyond the cycles of "re-embodiments" and karma, and attained their "Ascension", becoming immortal. The Ascended Masters are believed to communicate to humanity through certain trained messengers per Blavatsky, including Guy and Edna Ballard.[1][2] Because Jesus is believed to be one of the Ascended Masters, making the "Christ Light" available to seekers who wish to move out of darkness, many of the members of the "I AM" Activity consider it to be a Christian religion.[6] According to the Los Angeles Magazine, Ballard said he was the re-embodiment of George Washington, an Egyptian priest, and a noted French musician.[7]

The "I AM" Activity was the continuation of the teachings received by H. P. Blavatsky and William Quan Judge. Ballard was always guided and inspired by the writings of William Quan Judge (1851-1896), who used the pseudonym David Lloyd due to the persecution of his enemies in the Theosophical Society. Then Ballard came in contact with the Mahatma called "Ascended Master" Saint Germain.

Ballard died in 1939. In 1942 his wife and son were convicted of fraud,[4][7] a conviction which was overturned in a landmark Supreme Court decision, ruling that the question of whether the Ballards believed their religious claims should not have been submitted to a jury. This event has been known as the determinant for the establishment of the policies regarding freedom of religion or beliefs rights in the United States of America. [4]



The "I AM" Activity was founded by Guy Ballard (pseudonym Godfré Ray King) in the early 1930s. Ballard was well-read in theosophy and its offshoots, and while hiking on Mount Shasta looking for a rumored branch of the Great White Brotherhood known as "The Brotherhood of Mount Shasta", he claimed to have met and been instructed by a man who introduced himself as "Saint Germain."[8] Saint Germain is regular component of theosophical religions as an Ascended Master, based on the historical Comte de Saint-Germain, an 18th-century adventurer.[3]

The Ballards said they began talking to the Ascended Masters regularly. They founded a publishing house, Saint Germain Press, to publish their books and began training people to spread their messages across the United States. These training sessions and "Conclaves" were held throughout the United States and were open to the general public and free of charge.[9] A front-page story in a 1938 edition of the Chicago Herald and Examiner noted that the Ballards "do not take up collections or ask for funds".[10] Some of the original members of I AM were recruited from the ranks of William Dudley Pelley’s organization the Silver Shirts. Meetings became limited to members only after hecklers began disrupting their open meetings.[2][3] Over their lifetimes, the Ballard's recorded nearly 4,000 Live dictations, which they said were from the Ascended Masters.[1] Guy Ballard, his wife Edna, and later his son Donald became the sole "Accredited Messengers" of the Ascended Masters.[3]


The Ballards' popularity spread, including up to a million followers in 1938.[3] They accepted donations (called "love gifts") from their followers across the country, though no such donation or dues were required.[10]

The first of many "Conclaves" held in scores of cities in their national tours was Philadelphia, Pennsylvania, October 10–19, 1934.[1] According to a Los Angeles Magazine article, in August 1935, the Ballards hosted a gathering at the Shrine Auditorium in Los Angeles that drew a crowd of 6,000.[7] Guy Ballard spoke under the pseudonym he used in authoring his books, Godfre Ray King, and his wife used the pseudonym Lotus. The meeting included teachings they described as being received directly from the Ascended Masters. They led the audience in prayers and affirmations that they called decrees, including adorations to God and invocations for abundance of every good thing, including love, money, peace, and happiness.[1]

Guy Ballard's death

At the height of his popularity, Guy Ballard died from arteriosclerosis at 5:00 A.M. on December 29, 1939, in Los Angeles, in the home of his son Donald. On December 31 his body was cremated. On New Year's Day during the annual Christmas Class, Edna Ballard stated that Guy had completed his Ascension at midnight December 31, 1939, from the "Royal Teton Retreat".[1]

Students of the "I Am" Activity believe in death as a change, not an ending. The "I AM" activity believe Ascension can mean Entering heaven alive, that is, to "raise one's body"—physically translating to a higher form of existence, as in the Ascension of Jesus. This is what Guy Ballard had claimed his followers would be able to do if they followed his instructions. Recorded in a dictation prior to Guy W Ballard's death a new dispensation to make the Ascension after the passing of death and cremation was given, and is recorded at the Saint Germain Foundation.[11] Students using this more traditional definition would have to conclude that Mrs. Ballard did not tell the full teaching, since Mr. Ballard had died a quite ordinary death and his body had been cremated. There had also been questions raised about devout members who had died without entering heaven alive. At this time, Edna Ballard defined "Ascension" as dying an ordinary death, but going to a higher level of heaven than a normal person because one has balanced "51% of one's karma".[12] This modified and more practical definition of "ascension" is used by all Ascended Master Teachings religions today, although they still believe that a select few, the higher level Ascended Masters such as Jesus and St. Germain, entered heaven alive.

Fraud trial of Edna and Donald Ballard

In 1942, Edna Ballard and her son Donald were charged with eighteen counts of mail fraud on the basis of claims made in books sent through the mail. The presiding judge instructed the jury not to consider the truth or falsity of the religious beliefs, but only whether the Ballards sincerely believed the claims or did not, and the jury found them guilty.[4][4][7] The Ninth Circuit overturned the conviction on the grounds that the judge improperly excluded the credibility of their religious beliefs from consideration, and the government appealed to the Supreme Court. In United States v. Ballard, the Supreme Court in a 5-4 landmark decision held that the question of whether Ballards believed their religious claims should not have been submitted to the jury, and remanded the case back to the Ninth Circuit, which affirmed the fraud conviction. Interpreting this decision, the Ninth Circuit later found that the Court did not go so far as to hold that "the validity or veracity of a religious doctrine cannot be inquired into by a Federal Court."[13]

On a second appeal, the Supreme Court in 1946 vacated the fraud conviction, on the grounds that women were improperly excluded from the jury panel.[14]

Relocation to Santa Fe and Edna Ballard's death

In March 1942, Edna Ballard moved the western branch of the Saint Germain Press and her residence to Santa Fe, where she recorded live before an audience thousands more dictations she said were from the Ascended Masters.[1]

Despite the ultimate dismissal of the court cases, it was not until 1954 that the organization's right to use the mail was restored. The Internal Revenue Service revoked their tax-exempt status in 1941, stating it did not recognize the movement as "a religion". A court ruling in 1957 overturned the ruling of the IRS and re-established the group's tax-exempt status.[2][15]

Recent history and present day

As of 2007, Saint Germain Foundation maintains a reading room in Mount Shasta, California, and its headquarters in Schaumburg, Illinois. Several annual conclaves are held at their 12-story "I AM Temple" at 176 West Washington Street in downtown Chicago. Among the hundreds attending, there are usually dozens of "I AM" students from other nations.[1] Classes and conclaves are regularly held in approximately 300 locations in America, Europe, Latin America, Australia, and Africa.[16] The Saint Germain Press, a subsidiary of the Saint Germain Foundation, publishes the historical books and related artwork and audio recordings of the Ballards' teachings, and a monthly magazine available by subscription, titled "The Voice of the 'I AM'".[17] It has been estimated that the Saint Germain Press has printed and put into circulation over one million books.[1]

The Saint Germain Foundation presents the "I AM" COME! Pageant every August at Mount Shasta, and has done so each year since 1950. Their website states that the performance is open to the public at no cost, and describes the Pageant as a portrayal of "the life of Beloved Jesus, focusing on His Miracles of Truth and Healing, and the example of the Ascension which He left to the world."[18]


According to the group's teachings, Ascended Masters are believed to be individuals who have left the reincarnation cycle of re-embodiment.

The "I AM" Activity calls itself Christian, because Jesus is considered to be one of the more important Ascended Masters. It also refers to itself as patriotic because Ascended Master St. Germain is believed to have inspired and guided the Declaration of Independence and the Constitution. Followers claim that St. Germain belonged to the same Masonic Lodge as George Washington and Benjamin Franklin. However, Guy Ballard tended to downplay any relation of his ideas to Freemasonry because of his great discordance with Franklin Delano Roosevelt, a famous Freemason. Thus the notion that Saint-Germain belonged to a Masonic Lodge was more part of general occult lore than part of Ballard's emphasis.[19]

The movement teaches that the omnipotent, omniscient and omnipresent creator God ('I AM' – Exodus 3:14) is in all of us as a spark from the Divine Flame, and that we can experience this presence, love, power and light – and its power of the Violet Consuming Flame of Divine Love – through quiet contemplation and by repeating 'affirmations' and 'decrees'. By affirming something one desires, one may cause it to happen.[3]

The group teaches that the "Mighty I AM Presence" is God existing in and as each person's Higher Self, and that a light known as the "Violet Flame" is generated by the "I AM Presence" and may surround each person who calls forth the action of the Holy Spirit for expression of mercy or forgiveness. The group believes that by tapping into these internalized powers in accordance with the teachings of the Ascended Masters, one can use one's relationship to the "Presence" to amplify the expressions of virtue such as justice, peace, harmony, and love; to displace or abate the expression of evil (relative absence of good) in the world; and to minimize personal difficulties in one's life.[20]

The spiritual goal of the teachings is that, through a process of self-purification, the believer may attain the perfected condition of the saints, or become an Ascended Master when leaving their body, contrasted to common concepts of 'ordinary death'. The process of attaining these results includes one or another of interior practices to facilitate resonance and alignment with the "I AM Presence": self-assessment in light of saintly exemplars such as Jesus, care in the use of language, devotion (to the Divine), gratitude, meditation, invocations and affirmations; and external practices such as "decrees" (repeated prayers given aloud with conviction), all of which are said to amplify the energetic presence of the divine in one's experience, resulting in the desired positive changes.[6] Members believe there is actual science behind decrees and affirmations and claim these practices are acknowledged by medicine as effective.[21]

The group also emphasizes personal freedom, embracing patriotic symbols, rendering honor to America giving the Pledge of Allegiance and the American’s Creed and always displaying American flags in its Temples or other offices.[6]

These "positive thinking" beliefs overlap with several other New Age movements such as Religious Science and the Human Potential Movement.[3]

See also

• Ascended master
• Exaltation
• Church Universal and Triumphant
• Robert LeFevre
• Mirra Alfassa
• Supermind
• Theosophy
• I Am that I Am


1. Saint Germain Foundation. The History of the "I AM" Activity and Saint Germain Foundation. Saint Germain Press 2003 ISBN 1-878891-99-5
2. Partride, Christopher, ed. (2004). New Religions: A Guide: New Religious Movements, Sects and Alternative Spiritualities. New York, NY: Oxford University Press. pp. 330–332.
3. Barrett, David (1996). Sects, 'Cults', and Alternative Religions: A World Survey and Sourcebook. London: Blandford. ISBN 0-7137-2567-2.
4. United States v. Ballard, 322 U.S. 78 (1944)
5. "Saint Germain Foundation official website". Saint Germain Foundation. Archived from the original on December 13, 2007. Retrieved December 17, 2007. The "I AM" Activity is spiritual, educational and practical. There are no financial schemes behind it; no admission is ever charged. It takes no political stance in any nation. The parent organization is Saint Germain Foundation, with worldwide headquarters located in Schaumburg, Illinois, a suburb of Chicago. It is represented throughout the world by 300 local groups termed "I AM" Sanctuary, "I AM" Temple, "I AM" Study Groups, or "I AM" Reading Room. Saint Germain Foundation and its local activities are not affiliated with any other organization or persons.
6. Hadden, Jeffrey K. ""I AM" Religious Activity". Religious Movements Homepage at the University of Virginia. University of Virginia. Archived from the original on November 23, 2007. Retrieved December 17, 2007.
7. Thompkins, Joshua (April 1, 1997). "The mighty I Am: Cult led by Guy Ballard". Los Angeles Magazine.
8. King, Godfré Ray (1935) [1934]. "1: Meeting the Master". Unveiled Mysteries(Second ed.). Chicago, Illinois: Saint Germain Press. pp. 1–32 – via Internet Archive.
9. The Voice of the "I AM" Number 1, March 1936. Chicago, Illinois: Saint Germain Press. page 27
10. Chicago Herald and Examiner October 8, 1938
11. "War on High" -- Interview with Elizabeth Clare Prophet Gnosis magazine No. 21 Fall 1991 Pages 32-37
12. Prophet, Elizabeth Clare and Prophet, Mark (as compiled by Annice Booth) The Masters and Their Retreats Corwin Springs, Montana:2003 Summit University Press--"Ascension--the Goal of Life" Page 51
13. Cohen v. United States, 297 F.2d 760 (1962)
14. Ballard v. United States, 329 U.S. 187 (1946)
15. Catherine L. Albanese (2007). A Republic of Mind and Spirit: A Cultural History of American Mind and Spirit. Yale University Press. p. 470. ISBN 0-300-11089-8.
16. "Saint Germain "I AM" Group Activities". Saint Germain Foundation. Retrieved October 18, 2017.
17. "Saint Germain Press official home page". Saint Germain Foundation. Archived from the original on December 17, 2007. Retrieved December 17, 2007.
18. "Saint Germain Foundation "I AM" COME! Pageant webpage". Saint Germain Foundation. Archived from the original on December 17, 2007. Retrieved December 17, 2007.
19. Folkloric accounts collected in Raymond Bernard's Great Secret Count St Germain (Mokelumne Hill Press, 1993)
20. <>
21. Your Body Believes Every Word You Say - Barbara Hoberman Levine, Hung By The Tongue - Francis P Martin; Healing Words -Larry Dossey, M.D., 5 Common Words That Create Failure -Geoffrey James

Partial bibliography

• Saint Germain Foundation. The History of the "I AM" Activity and Saint Germain Foundation. Saint Germain Press 2003 ISBN 1-878891-99-5
• King, Godfre Ray. Unveiled Mysteries. Saint Germain Press. ISBN 1-878891-00-6
• King, Godfre Ray. The Magic Presence. Saint Germain Press. ISBN 1-878891-06-5
• Saint Germain. I AM Discourses. Saint Germain Press. ISBN 1-878891-48-0
• Peter Mt. Shasta. "Lady Master Pearl, My Teacher." Church of the Seven Rays. ISBN 978-0692356661

External links

• Official website of the Saint Germain Foundation, original publisher of Ascended Master Teachings beginning in 1934.
• Unveiled Mysteries, full text of Guy Ballard's first book, available online at no cost
• Psychic Dictatorship in America, a collection of a series of monographs or chapters by a former member, Gerald Bryan.
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Re: Freda Bedi, by Wikipedia

Postby admin » Wed Jul 10, 2019 9:01 am

Guy Ballard
by Wikipedia
Accessed: 7/10/19



Guy Warren Ballard
Born July 28, 1878
Newton, Kansas, United States
Died December 29, 1939 (aged 61)
Nationality American
Other names Godfré Ray King
Occupation Mining engineer
Known for Founder of the "I AM" Activity
Spouse(s) Edna Anne Wheeler Ballard
Children Donald Ballard

Guy Warren Ballard (July 28, 1878 – December 29, 1939) was an American mining engineer who became, with his wife, Edna Anne Wheeler Ballard, the founder of the "I AM" Activity.

Ballard was born in Newton, Kansas and married his wife in Chicago in 1916. Ballard served in the U.S. Army in World War I, and then became a mining engineer. Both Edna and Guy studied Theosophy and the occult extensively.


Ballard visited Mount Shasta, California in 1930, where he said he met another hiker who identified himself as the Count of St. Germain.[1] Mr. Ballard's experiences take place within the larger North American mountain ranges. Ballard provided details of his encounters in a series of books Unveiled Mysteries and The Magic Presence, using the pen name "Godfré Ray King."

Guy Ballard, his wife Edna, and later his son Edona Eros "Donald" Ballard (1918-1973), it is believed, became the "sole Accredited Messengers" of Saint Germain. Their teachings form the original nucleus for what are today called the Ascended Master Teachings, and are still being used by "I AM" Sanctuaries all over the world. [2]


The "I AM" Activity started from public lectures about these encounters and grew rapidly in the 1930s. Ballard lectured frequently in Chicago about Saint Germain's mystical teachings, in which America was destined to play a key role. By 1938, there were claimed to be about a million followers in the United States.

The "I AM" Activity describes itself as an apolitical, spiritual and educational organization financed by contributions from its members. Its parent organization is Saint Germain Foundation, with headquarters in Schaumburg, Illinois, a suburb of Chicago.[3]

The "I AM" Activity began after Mr. Ballard's alleged meeting with Saint Germain, an Ascended Master, whose experiences are outlined in Volume One of the Saint Germain Series of Books, "Unveiled Mysteries", published by the Saint Germain Press. The year was 1930 when Mr. Ballard met Saint Germain according to the SaintGermainFoundation.Org website.

Deaths of Ballard and his wife

Ballard died on 29 December 1939 and Edna Ballard died on 12 February 1971 A new dispensation was reputedly given so that the "ascension" could be gained (in the finer body) without taking the physical body, as Jesus had done. The "ascended master bodies" were reputedly already prepared for Ballard and Edna Ballard as noted in Unveiled Mysteries by Godfre Ray King (the pen name of Guy Ballard). It is reported that both Ballards ascended upon passing out of the physical body. Godfre Ray King has also reputedly given dictations through Edna Ballard (under the pen name of "Lotus Ray King"). Given the "I AM" Activity, old occult laws have been replaced including the teaching of Theosophy that, to become a master, a person would have had to ascend upon death to the fifth level of initiation.

Ascended Master Godfre

It is believed by those who adhere to the Ascended Master Teachings that Guy Ballard, after his death, became the Ascended Master Godfre.

It is asserted by these religions that the Master Godfre's previous incarnations were:[4]

• Richard the Lionheart
• George Washington

Ascended Lady Master Lotus

It is believed by those who adhere to the Ascended Master Teachings that Edna Ballard, after her death, became the Ascended Lady Master Lotus. (She used the pen name Lotus Ray King.)

It is asserted by these religions that the Lady Master Lotus's previous incarnations were:[5]

• Joan of Arc
• Elizabeth I of England
• Benjamin Franklin


1. King, Godfre Ray. Unveiled Mysteries. Chicago, Illinois: Saint Germain Press 1934 page vii: "The time has arrived, when the Great Wisdom, held and guarded for many centuries in the Far East, is now to come forth in America, at the command of those Great Ascended Masters who direct and protect the evolution of mankind upon this Earth."
2. ... hings.html
3. Saint Germain Foundation. The History of the "I AM" Activity and Saint Germain Foundation. Schaumburg, Illinois: Saint Germain Press 2003
4. Prophet, Elizabeth Clare and Prophet, Mark (as compiled by Annice Booth) The Masters and Their Retreats Corwin Springs, Montana:2003 Summit University Press Pages 116-117 Master Godfre
5. Prophet, Elizabeth Clare and Prophet, Mark (as compiled by Annice Booth) The Masters and Their Retreats Corwin Springs, Montana:2003 Summit University Press Pages 195-196 Lady Master Lotus

External links

• The Saint Germain Foundation
• Saint Germain Press
• Maitre Saint Germain
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