Q: Given the below context:  By the mid-1960s Harrison had become an admirer of Indian culture and mysticism, introducing it to the other Beatles. During the filming of Help! in the Bahamas, they met the founder of Sivananda Yoga, Swami Vishnu-devananda, who gave each of them a signed copy of his book, The Complete Illustrated Book of Yoga. Between the end of the last Beatles tour in 1966 and the beginning of the Sgt Pepper recording sessions, he made a pilgrimage to India with his wife Pattie; there, he studied sitar with Ravi Shankar, met several gurus, and visited various holy places. In 1968 he travelled to Rishikesh in northern India with the other Beatles to study meditation with Maharishi Mahesh Yogi. Harrison's use of psychedelic drugs encouraged his path to meditation and Hinduism. He commented: "For me, it was like a flash. The first time I had acid, it just opened up something in my head that was inside of me, and I realized a lot of things. I didn't learn them because I already knew them, but that happened to be the key that opened the door to reveal them. From the moment I had that, I wanted to have it all the time – these thoughts about the yogis and the Himalayas, and Ravi's music."In line with the Hindu yoga tradition, Harrison became a vegetarian in the late 1960s. After being given various religious texts by Shankar in 1966, he remained a lifelong advocate of the teachings of Swami Vivekananda and Paramahansa Yogananda – yogis and authors, respectively, of Raja Yoga and Autobiography of a Yogi. In mid-1969, he produced the single "Hare Krishna Mantra", performed by members of the London Radha Krishna Temple. Having also helped the Temple devotees become established in Britain, Harrison then met their leader, A.C. Bhaktivedanta Swami Prabhupada, whom he described as "my friend ... my master" and "a perfect example of everything he preached". Harrison embraced the Hare Krishna tradition, particularly japa-yoga chanting with beads, and became a lifelong devotee.Regarding other faiths he once remarked: "All religions are...  Guess a valid title for it!
A: George Harrison

Q: Given the below context:  When an ally of the Ü-Tsang ruler threatened destruction of the Gelugpas again, the fifth Dalai Lama Lozang Gyatso pleaded for help from the Mongol prince Güshi Khan (1582–1655), leader of the Khoshut (Qoshot) tribe of the Oirat Mongols, who was then on a pilgrimage to Lhasa. Güshi Khan accepted his role as protector, and from 1637–1640 he not only defeated the Gelugpas' enemies in the Amdo and Kham regions, but also resettled his entire tribe into Amdo. Sonam Chöpel urged Güshi Khan to assault the Ü-Tsang king's homebase of Shigatse, which Güshi Khan agreed upon, enlisting the aid of Gelug monks and supporters. In 1642, after a year's siege of Shigatse, the Ü-Tsang forces surrendered. Güshi Khan then captured and summarily executed Karma Tenkyong, the ruler of Ü-Tsang, King of Tibet.Soon after the victory in Ü-Tsang, Güshi Khan organized a welcoming ceremony for Lozang Gyatso once he arrived a day's ride from Shigatse, presenting his conquest of Tibet as a gift to the Dalai Lama. In a second ceremony held within the main hall of the Shigatse fortress, Güshi Khan enthroned the Dalai Lama as the ruler of Tibet, but conferred the actual governing authority to the regent Sonam Chöpel. Although Güshi Khan had granted the Dalai Lama "supreme authority" as Goldstein writes, the title of 'King of Tibet' was conferred upon Güshi Khan, spending his summers in pastures north of Lhasa and occupying Lhasa each winter. Van Praag writes that at this point Güshi Khan maintained control over the armed forces, but accepted his inferior status towards the Dalai Lama. Rawski writes that the Dalai Lama shared power with his regent and Güshi Khan during his early secular and religious reign. However, Rawski states that he eventually "expanded his own authority by presenting himself as Avalokiteśvara through the performance of rituals," by building the Potala Palace and other structures on traditional religious sites, and by emphasizing lineage reincarnation through written biographies. Goldstein states that the government of...  Guess a valid title for it!
A: Sino-Tibetan relations during the Ming dynasty

Q: Given the below context:  During the 1913 Ballets Russes season in Paris, Monteux conducted two more premieres. The first was Jeux, with music by Debussy and choreography by Nijinsky. The choreography was not liked; Monteux thought it "asinine", while Debussy felt that "Nijinsky's cruel and barbarous choreography ... trampled over my poor rhythms like so many weeds". The second new work was Stravinsky's The Rite of Spring given under the French title, Le sacre du printemps. Monteux had been appalled when Stravinsky first played the score at the piano: I decided then and there that the symphonies of Beethoven and Brahms were the only music for me, not the music of this crazy Russian. ... My one desire was to flee that room and find a quiet corner in which to rest my aching head. Then [Diaghilev] turned to me and with a smile said, "This is a masterpiece, Monteux, which will completely revolutionize music and make you famous, because you are going to conduct it." And, of course, I did. Despite his initial reaction, Monteux worked with Stravinsky, giving practical advice to help the composer to achieve the orchestral balance and effects he sought. Together they worked on the score from March to May 1913, and to get the orchestra of the Théâtre des Champs-Élysées to cope with the unfamiliar and difficult music Monteux held seventeen rehearsals, an unusually large number. Monteux's real attitude to the score is unclear. In his old age he told a biographer, "I did not like Le Sacre then. I have conducted it fifty times since. I do not like it now." However, he told his wife in 1963 that the Rite was "now fifty years old, and I do not think it has aged at all. I had pleasure in conducting the fiftieth anniversary of Le Sacre this spring".  Guess a valid title for it!
A:
Pierre Monteux