In service.. 
 

 "And there are other things which I think can bring much greater satisfaction 
— and that's doing things for others."  -David Rockefeller
 

 david-rockefeller-philanthropist-banker-and-collector-dies-at-101



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

 Pretty clearly the science now indicates that a largest most significant 
direct ‘social action’ that people can take, that activists could take on as 
their own civil disobedience to the norm, is to come (back?) and meditate now 
with the large group in Fairfield, Iowa.  That is it. That is what this group 
is about.  Every thing else are externalities. And distraction and some excuses 
to meditating in the collective. 
 

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

 Bhairitu brings here a substantial observation towards.. The active anti- GMO 
stance of the Transcendental Meditation meditating movement. 
What is the TM movement doing aggravating its farm neighbors and farmers 
generally provoking this anti-GMO controversy where the TM movement’s primary 
mission purpose as a spiritual regeneration movement has been advocating for 
people to learn meditation? Is TM as a movement becoming something else?
 
Of TM?   Bhairitu writes:  I can't imagine that an organization who dislikes 
GMOs would favor anything resembling the unnatural such as (artificial 
intelligence) "The Singularity".      434045
 

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

 
 A spiritual renewal movement that aligns itself with, or allows itself to be 
aligned with, particular social positions both alters itself in so doing but is 
drawn away from its initial stance, at least in the eyes of potential 
adherents, and thus both attracts those interested in the social policy 
position rather than the spiritual aspect or repels people who would otherwise 
have been attracted to the spiritual aspect but can’t “cotton to “ the policy 
position.
 

 For instance, one way or another being known for some social action position, 
like organic, vegetarian, and non-GMO food, or known for its spiritual 
practice, is the TM movement or are TM ‘ers themselves a social justice or 
spiritual renewal movement?  A problem with the TM group being known for 
mundane social action positions is that social activism can redefine the group 
differently from its origins of being a spiritual regeneration movement 
promulgating Transcendentalism through transcendental meditationist practice.  

 

 As with an early Quaker movement moving on from its more narrow spiritual 
regeneration in promulgated collective meditation practice, what once began in 
time as an identified spiritual regenerative movement then transformed over 
towards facilitating social reform.  And likewise, current organizations (21st 
Century) within a reforming post-founder TM movement foster a relevance for 
themselves through advocacies in revolutionary education, health, food safety, 
agricultural, architectural, and GMO public policy reform. As this happens in 
spiritual revival groups, is this transformation a formula in dilution of what 
was originally gathered?

 

 Discerning between spiritual community and political activism: walking a line 
between spirituality or pacifism, anti-slavery, anti-war, or anti-GMO activism,
 

 in spiritual regeneration movements a position of policy rooted in methodical 
abstinence from mundane political opinion on social issues is not without 
example..
 

 During the Vietnam war years as Maharishi Mahesh Yogi was traveling the world 
giving spiritual talks and teaching meditation, in the West he would generally 
refrain from particular advice or partisan consultations about the Vietnam war 
as to whether young people should be drafted or not into the armies to fight in 
the Southeast Asia war or as to their seeking conscientious objection in 
pacifism as a deferment from the war.  
 

 Initially Quaker (Society of Friends) founders facilitated a spiritual 
practice movement of meditation and, for instance, were neither a movement for 
abolitionism or pacifism as they have later become well known for in their 
narrative. Partly for their own safety within a larger society an early 
consideration within their fledgling group that it was not necessarily their 
place as a spiritual practice movement to be advocating social, political or 
worldly position but that they were primarily a spiritual practice group, of 
‘Friends’.  
 

 For some time Quaker founding generations were conservative in this position 
of not being antagonizing to the world around them in mixing their primary work 
of regenerating spiritual practice with particular secular advocacy. This was 
weighed with practical expediency and conscience with their working as a 
broader public teaching organization. The workings of social conscience that 
Quakers are now more readily known for came subsequently into the being of 
their movement to become very much part of their current spiritual/religious 
practice. These encroachments would come to their movement in time.  
 

 Initially Quakers were more strictly a spiritual practice group of 
meditationism and their social actions of conscience as a people have come 
along to be adopted in a sequence.  
 

 For example, see this link to what became a separating conflict within 
Quakerism particularly over the primacy of their facilitating spiritual 
practice of quietist group meditation as the ‘Quaker Meeting for Worship’ 
versus attempts to use the facility of Quaker Meetings by anti-slavery and 
abolition activism. Narrative:
 Quakers Struggle and ‘Separate’ over Slavery in the United States..
 http://www.icelandichorse.info/salemantislaveryfriends.html 
http://www.icelandichorse.info/salemantislaveryfriends.html
 


 In an initial concern for personal safety Mother Ann and the Shakers within 
their forming spiritual group initially withdrew from broader society including 
war conscription and thereby incubated their early spiritual meditationist 
movement separately.  
 

 “..From their foundation, the early eastern Shakers lived in fear of the 
broader world and of the possibility of persecution.  Persecution was deeply 
embedded in their history and their narrative.  ..The most direct evidence of 
the eastern Shaker mindset is the account of Ann Lee’s experience. Her 
encounter with the outside world, first in England and then in America, is 
portrayed in one of the earliest printed Shaker texts, .. , as a litany of 
sufferings and persecutions.  ..The reality of religious persecution in early 
America was undeniable.  It was therefore logical and legitimate for the early 
Shakers, for fear of the world’s reaction, to avoid the world or keep it at a 
distance.  
 

 Beginning in America in 1774, Ann Lee and her followers chose to settle in 
Waterviliet, New York, in “an obscure place in the wilderness, remote from the 
public eye”.  Later as recounted.. ,  “The testimony was withdrawn from the 
world about the year 1785 and was rarely open to any until about the year 1797. 
 During this 12-year period of isolation from the world, the early eastern 
Shakers consolidated their religious practice.  ..The chosen strategy was to 
act, in terms of presence, according to what the world could accept.” 
-Chavance, The Emancipation of Shakerism, Communal Societies, Journal of the 
Communal Studies Association, V35,1. P52-54, 2016.    
 

 Subsequently, decades later, the Shakers would engage association with 
activist causes hoping to revive their relevance as a spiritual group to an 
outside world. 
 

 Clarifying the TM movement:
 
 A careful attempt at clarification of the placement of the Transcendental 
meditationist movement with regard to mundane partisan socio/political 
contentiousness in the world was decisively drawn out for the 2016 US elections 
by memo:
 

 Quoting pre-election (2016) e-mail memoranda sent around to the TM meditating 
community:
 

 Excerpts..
 


 [“..
 “..The current elections are crucial to the future of our nation in many ways. 
It is not just the executive; it is all three branches of government which hang 
in the balance. Let’s use the powerful technology of group program that 
Maharishi gave us to ensure the best possible outcome for the whole country.
 The evidence for the Maharishi Effect continues to mount up. Another 
compelling, new study came out in February of this year, again based on 
publicly available statistics. This is a scientific breakthrough that outstrips 
all others in its power to do good for ourselves, our nation, and our world.
 Jai Guru Dev
 Raja John Hagelin 
  
 [“..

 P.S. Once again, we want to be clear that as a non-profit organization, we do 
not support any one candidate over any other candidate. Natural Law, when 
enlivened by our group practice, will support the best outcome for the nation. 
This does not mean that we, as individuals, do not support specific candidates. 
We do. And we should be sure to exercise our civic duty and vote for the 
candidates we believe will serve the nation in the most evolutionary way.
 

 P.P.S. This does not mean that we, as individuals, do not support specific 
candidates. We do. And we should be sure to exercise our civic duty and vote 
for the candidates we believe will serve the nation in the most evolutionary 
way.” 
 

 Jai Guru Dev
 

 Raja John Hagelin and the
 Ideal Community Group       “]
 Those of you that have been going to the Domes recently will be aware that 
many of our friends from across the country have joined us here in Fairfield 
over the last week or so, and they have helped boost the overall attendance in 
evening program to over 750 people.
 

 As really wonderful as this is, it falls significantly short of what we need 
to create truly indomitable coherence for the nation. We therefore urge you to 
come to as many group programs as you possibly can over the next few days to 
maximize the coherence creating effect, and help us get as close to the ideal 
super-radiance number as we possibly can. May we particularly urge you to 
attend both group programs tomorrow — election day! Let’s see if we can double 
the numbers we are getting at the moment, and shoot for even higher!
 

 [ From an additional e-mail memo,
 
 Peer-reviewed, published, replicated, honest-to-goodness, gold-standard 
scientific research leads us to make this heartfelt request of you: Come and 
join us for meditation in Fairfield, Iowa for this post-election period of 
time. 
 

 “.. Jai Guru Dev,
 Ideal Community Group
 

 * We want to make it absolutely clear that neither Maharishi Foundation nor 
MUM takes any position on national politics.     “]  
 

 ...
 

 As with the early Quaker movement moving on from a more narrow spiritual 
regeneration in promulgated collective meditation practice, what once began in 
time as identified spiritual regenerative movement then transformed over 
towards facilitating social reform.  Current organizations (21st Century) 
within a reforming post-founder TM movement foster a relevance for themselves 
through advocacies in revolutionary education, health, food safety, 
agricultural, architectural, and GMO public policy reform. As this happens in 
spiritual revival groups, is this transformation a formula in dilution of what 
was originally gathered?
   

 Life-cycle within Communal Spiritual Groups:

 
https://groups.google.com/forum/?hl=en#!topic/communal-studies-forum/ChNcesJm1Cs
 
https://groups.google.com/forum/?hl=en#!topic/communal-studies-forum/ChNcesJm1Cs
 
#
 

 https://sites.google.com/site/primitivequakers/ 
https://sites.google.com/site/primitivequakers/
 


 

 

 



  




  

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