"The spread of the Antinomian tradition, as begun by the Lollards, was by means 
of extended kinship, intermarriage, and child rearing and education. As will be 
seen, the Lollard movement, which continued right up to the English Reformation 
of the 1530's, was a dissident religious reform campaign that harbored an 
ingrained Antinomian frame of mind. As such, Lollardy was as much a radical 
stance from which even more radical views and beliefs evolved over time, as it 
was a sect with a definitive theology and program of action. It comprised, 
therefor, many dissident attitudes about the nature of true religion,, the 
character of a “real” church, and the correct role of the state in relation to 
it. In short, it was a conveyor of religious and political radicalism. The 
means of dissident transmission was by families within great kin networks, part 
of a much broader process of what might be called a “cultural genetics"."

---In FairfieldLife@yahoogroups.com, <dhamiltony...@yahoo.com> wrote :

 But thanks to people like George Fox, the Quietist movement lived on under 
different names.

 Yes, Jai George Fox!

---In FairfieldLife@yahoogroups.com, <dhamiltony...@yahoo.com> wrote :

 "Kinship, therefore, was a determinant of far more than mere bloodlines: it 
was a radical cultural transmitter, reflecting persistent defining cultural, 
religious, and political traits. It continually revealed repetitive familial 
continuities and ancient customs of significant proportions. Tracing long lines 
of familial descent show that kinship connections almost invariably portended 
the descent of radical religious tendencies, and thus of radical political 
 ..Thus, this continuous, repetitive congeries of familial patterns was not 
only accidental, it was an historically definable and demonstrable phenomenon, 
a marvel of great historical significance."

 Renegade Yankees 
 The Antinomian Tradition and Agrarian Resistance in the Colonial American 
Northeast, 1636-1809
 by Donald Alan Smith  


 Miguel de Molinos was the main inspiration.  

 But Madame Guyon - particularly through her book "A Short and Easy Method of 
Prayer" - helped popularize his approach.

 Her high-profile supporter was Archbishop Fenelon.

 All three were targeted by the Church hierarchy. The history of Catholicism 
would have been radically different if their ideas had been treated with more 


 Jeanne-Marie Bouvier de la Motte-Guyon



---In FairfieldLife@yahoogroups.com, <dhamiltony...@yahoo.com> wrote :

 MD, as one Western transcendental meditationist remarkably you evidently are 
part of a long line-bred tradition that came out of European separatist 
spirituality. This dissertation I am reading describes this as like the 
genetics of cultural familial DNA, a “cultural genetics” passing as cultured 
from generation to generation. 
 ..In your case the English Lollard antinoniam line to New England affecting 
radical religion and politics. There were other transcendentalist spiritual 
lines that migrated directly out of Europe also which affected our American 
radical (transcendent) spirituality (equality) and political sensibilities 
(rights) as to the proper role of church and State in our culture.

 I would nominate you for a Maharishi Award in recognition of you and your 
family's long relationship with this.


---In FairfieldLife@yahoogroups.com, <dhamiltony...@yahoo.com> wrote :

 Good example, MD of how a spiritual movements can spread in a time.  Sort of 
like TM did in the 1950-70's. By shakti of experience and then word of mouth 
from family and friends.  That was the Quaker spiritual movement in its day.  
Mobility through kin and connection.   

 Someone here in Fairfield with connection to Vermont and New England just 
handed me a 900 page dissertation that was written on the spread of what the 
author is calling,  'antinomianism' of various shades.  A study of separatist 
spirituality from European roots moving across New England, jumping and going 
around what was then the ISIS-like colony of its day, Massachusetts Colony to 
settle further into New England.   

 A thesis in this work amongst others is that this separatist spirituality 
(different than religion) moved in its day following kin and business 
connection often through seaports and then inland.          

 MD writes:
 My tenth Great Grandfather , Ambrose Dixon, was born in London in 1623. He 
migrated to James Virginia about 1640. He came over as a ship's carpenter.He 
was a Quaker, living in a predominately Presbyterian community. He and a few 
other Quakers felt discriminated against for their faith and petitioned Lord 
Baltimore to move to Maryland where they were welcomed and granted land. I 
guess you could say he was *in* on the beginnings of the Quaker Sect and one of 
the first in the colonies.



---In FairfieldLife@yahoogroups.com, <dhamiltony...@yahoo.com> wrote :

 Yes, I had wondered this too and chronicled some of it in a subject thread 
here on FFL.   

 Often those who were referred to as 'separatists' had quietism as a central 
practice in addition to may be having Ritam Bhara P (inspired) or attending 
spiritual (chakra) energy work (Pietists).  

 Maharishi's tenet of 'collective meditation' is most similar to George Fox's 
movement in its day.  

 Today someone like Ammachi or Janet Sussman are good examples of the spiritual 
practices of 'piety' at work.  Connie Huebner in Fairfield is a great example 
of the old spiritual line of inspirationists (RPB) coming out of Europe that 
goes way back.  They each blend quietism with their spiritual disciplines.  

 It seems that every generation or so another one rises up with their manifest 
spiritual experience and a satsanga may form.   Generations of separatists 
generated a lot of writing that they passed around between each other in and 
across Europe.    

 You would proly enjoy scrolling down through these posts on transcendentalist 
European separatists:

 423860RE: In Quiet, European ancestral genealogy of transcendentalism   


---In FairfieldLife@yahoogroups.com, <yifux...@yahoo.com> wrote :

 Does TM have any European antecedents? .  The Quietist Movement arose in the 
Catholic countries: Italy, France, and Spain and is most associated with Miguel 
de Molinos, 1628 - 1696.
 A parallel type of thinking and practice arose through George Fox, but many 
rudimentary antecedents can be found, for example, some practices of certain 
Gnostics, Cathars, and Meister Eckhart.
 .The online sources are using the term "contemplation" (Quietism would be an 
example). The sources use the term "meditation" implying meditation ON various 
religious images and themes including silent repetition of prayers and vocal 
prayers, as well as various religious rituals.  To clarify TM's place in the 
17-th century controversy, we can isolate the Silence/Transcending aspect of 
TM, and for the same of discussion, forget the Puja part.  Then, TM would 
definitely be in the Quietist camp, since there's no imposition of any 
religious images (they may or may not arise spontaneously).  But all of this is 
heretical, as Miguel de Molinos found out some time after his Spiritual Guide 
was published.  At first, the Mystical approach of Molinos was accepted among 
many Catholics, but detractors eventually emerged such as Gottardo Bellhuoma, 
who in 1678 pointed out that (what he called the Quietism of Molinos), was 
definitely heretical since it elevated "contemplation" above "meditation (i.e. 
meditation "on" various religious images along with prayer).
 Some key works or phrases in the Quietist movement:  self-annihilation (of the 
ego), self-absorption, withdrawal of the mind, passivity, and continual 
contemplation on "God" (i.e. the Absolute...not the "God" of the Bible); all 
leading to what the Quietists called the "Unitive Life"  (sound familiar?).  At 
any rate, Molinos was eventually tried for Heresy and died in the Inquisition 
 But thanks to people like George Fox, the Quietist movement lived on under 
different names.


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