“The most beautiful emotion we can experience is the mystical. It is the power 
of all true art and science. He to whom this emotion is a stranger, who can no 
longer wonder and stand rapt in awe, is as good as dead. To know that what is 
impenetrable to us really exists, manifesting itself as the highest wisdom and 
the most radiant beauty, which our dull faculties can comprehend only in their 
most primitive forms — this knowledge, this feeling, is at the center of true 
religiousness. In this sense, and in this sense only, I belong to the rank of 
devoutly religious men.” -Albert Einstein

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

 The historical ‘separating’ of spiritual mystics from the creedal orthodoxy of 
institutional ‘churches’ (Catholic, Lutheran, or Anglican) evidently is also 

 In the early 1970’s as a ™ teacher I was able to visit and ‘check’ the 
meditations of Cistercian trappist monks in Spencer, Mass  who after having 
studied the spiritual experience of the ‘desert mystics’ and so many others of 
the early Christian era found in themselves a lacking in spiritual depth of 
experience where they then reached out for methodology outside their own 
confines of practice.  These Spencer, Mass Trappist monks were earnest, 
scholarly and dedicated spiritual seekers who set about finding better method 
than what they had in their order. (At one point one of these monks exclaimed, 
“Thank God for Vatican II!”).  Of course Thomas Merton, also a Cistercian in 
the 1940’s, 50’s and 60’s, had done the same thing a generation before in his 
visiting with Buddhism or Eastern practices and writing about his experience.  

 The Spencer, Mass. monks proceeded then from their experience in learning to 
meditate with ™ to abstract instruction from the ™practice and share with 
others what they subsequently re-branded as “Centering Prayer”, a meditative 
technique for lay people with features taken from ™.  Centering Prayer now is 
widely taught as church adult education classes taught and supported by these 
monks in courses with video and lectures as a transcendent meditative practice 
for lay Catholic religious people. In a type of movement Centering Prayer now 
has also crossed over as progressive spiritual practice methodology to 
Protestant churches.
 A couple years ago I visited the Abbey of Gethsemani in Kentucky where I found 
the legacy of Thomas Merton supporting a thriving monastic community serving as 
a Merton pilgrimage site, with a modern museum and a bookstore doing active 
business vending in so many books by and about Thomas Merton. 

 By contrast a few weeks ago I visited New Mallory Abbey near Dubuque, Iowa.  
In the 1980’s I had opportunity to visit and stay at New Mallory in their guest 
house quite a lot. I was excited recently to be able to return and visit back 
there and also see their bookstore.  In their bookstore  surprisingly I found 
not a book on Centering Prayer or Thomas Merton, by contrast. A little puzzled 
after this visit there to New Mallory I asked around about this seeming ‘edit’ 
and obvious blank and was told that some in the Church feel those teachings are 
heretical to the Holy Father Church. Even within the Church today?  Evidently 
dangerous for being out of control (unorthodox) the mystics in cultivated 
spiritual experience and by their critique in transcendentalism are still 
‘separated’ from the orthodox. 

 “They who believe their practice is best are devotees
 They who believe their technique is the only are zealots.”
 -Maharishi Mahesh Yogi


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

 It seems that every generation or so in European history a mystic in 
experience and a satsanga would rise up in contrast to the form of religious 
institutions of the day. The nature of the spiritual experience in 
transcendentalism places transcendentalists in critique of religious 
---In FairfieldLife@yahoogroups.com, <dhamiltony...@yahoo.com> wrote :

 Throughout these narratives below, in cycle a mystic shares their 
transcendentalist experience at living-room satsanga-like meetings, a group 
organization may form for facilitating meetings ‘separate’ from the churches, 
the separate movement gets discovered by institutional religionists and in 
reaction the persecution begins in fear for the critique being given. History 

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

 I. Mysticism.   Contextualizing a where we have come from as 
Transcendentalists this monograph on 'mysticism' published in the 19th Century 
 an inter-generational line of 'separatist' teachers and satsanga and lights it 
up with some detail.

 Starting with a contextualization defining of 'mysticism' as we might know it 
in experience the first 30 pages of the monograph are a fair accounting fleshed 
out of an arc of spiritual 'separatist' movements in the West, connecting the 
dots of luminaries.


 Look for part !, Mysticism..
 Google Book:

   This monograph goes well along with the paper linked below of Northern 
European Transcendentalist satsanga that is further back in this thread.  
---In FairfieldLife@yahoogroups.com, <dhamiltony...@yahoo.com> wrote :

 Science.. means
 unresting endeavor and 
 continually progressing 
 development toward an 
 aim which the poetic 
 intuition may apprehend, 
 but which the intellect 
 can never fully grasp.  -Max Planck


 On the Way..
 “The Higgs particle validates that there is this field that exists everywhere 
in the universe that allows us to exist. That field exists. It sounds religious 
but this is different than religion , this field exists and had to be 
discovered, and that is what the large hadron collider was about. 
 “The Greatest Story Ever Told, So Far”  -Lawrence Krauss 
 “..not just a great story of human ingenuity, but the greatest.”
 #  Science Friday interview..

 “The Tao Is”

 (21st Century) Transcendentalism:

“Maharishi explains that pure consciousness has a field-like character and is a 
universal field at the basis of everyone’s thought and behavior. When a 
sufficient number of individuals are experiencing pure consciousness during 
group practice of the Transcendental Meditation and TM-Sidhi program, the field 
of pure consciousness is enlivened in the entire population. This field effect 
positively influences the quality of consciousness in the individuals in 
society in much the same direction as that experienced by those practicing the 
Transcendental Meditation technique,” said lead author MUM Professor Dr. 
Kenneth Cavanaugh.

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

 From Historic German Transcendentalism, a sequence.. 

 ..We can now offer an expanded definition of Transcendentalism: It derives 
from the “transcendental” philosophy of Immanuel Kant; its proponents 
emphasized the divine in nature, the value of the individual and of human 
intuition, and a spiritual reality that “transcends” sensory experience, while 
also providing a better guide for life than purely empirical or logical 
reasoning.  The term refers to a cluster of concepts set forth by a number of 
individuals rather than a formal philosophy.   -Professor Ashton Nichols, 
Emerson, Thoreau, and the Transcendentalist Movement

 Our initial working definition of transcendentalism, however, will stress a 
divine force in each individual, a force that is also linked to nature and has 
the power to transform lives, as well as social institutions. -Professor Ashton 
Nichols, Emerson, Thoreau, and the Transcendentalist Movement

 20th Century Fairfield, Iowa, Radical American Transcendentalism: The 
Transcendental Meditationist! ..The Unified Field Akbar! 

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

 From reading their histories evidently practicing transcendentalists would 
move around Europe to the protection of more progressive aristocrats. That 
safety could vary by locality and through time.  A challenge in this is that 
natural mortality [turnover) could quickly change the climate of a region’s 
leadership with areas quickly shifting between rigidities of the formality of 
the Roman Church or Protestant churches. 

 Current edition of Journal of Military History Quarterly has published a 
reproduction of a hand drawn hand colored map that depicts the 
sub-principalities of the Austro-German parts of Europe of the 1840’s.  By the 
1840’s the commotion of the ‘social question’ from the industrial technological 
revolution [dislocation] was well underway with social strife and civil war 
breaking out between localities.  

 At that point a lot of transcendentalist leaning folks fled Europe to the 
safety of America.  I have grandparents on both sides coming in that time frame 
from transcendentalist meditationist groups [satsang communities], one side of 
the family from England and the other side from German spiritual ashram 
communities fleeing conscription into local armies within the ‘locality’ of 
civil wars that were raging throughout Europe then.  A lot of spiritual peoples 
came then to America fleeing both social dislocation and religious persecutions 
of those times.   


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

 Yes, evidently transcendentalism and transcendental meditationist practice 
goes way back.   It seems that about every generation or so mystics by their 
own experience with it would satsang and teach a meditation.  
 Often time meditationism as spiritual practice gets put under the label of 
Quietism.  In time Quietists evidently were disperse across Europe giving 
critique to the ‘formalism’ of the established churches and religion. Their 
essays, pamphlets and books were traded across Europe through generations of 
‘separatists’, as they are also often called. Spiritual people in Europe, 
meditationists, would flow to where there was changing safety within satsang 
and ashram villages as they could find cover.    
 Eventually as these lines immigrated to America this spirituality is much part 
of a thread in our collective history. 
As it comes to us, ours is a remarkably safe period of time now to be a 
practicing transcendentalist, by comparison.  A lot of a story of Europe has 
been the contending of spiritual people with religionists.  

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


 Did these European transcendentalist use a meditation method.  Do you know any 
of them.  Is it like TM?  If yes, these may be similar to what Angela Mailander 
learned when she was a child, as she described in the BATGAP interview.


---In FairfieldLife@yahoogroups.com, <dhamiltony2k5@...> wrote :


 The European Transcendental Satsanga, and the forming of the Western 
ashram-like village:
 Mysticism and spiritual community growing through individual spiritual 
experience, to living room 'satsanga' gatherings, to meetings, to intentional 


---In FairfieldLife@yahoogroups.com, <dhamiltony2k5@...> wrote :

 Interestingly as it has happened in time, as many of these spiritual communal 
villages located in America liquidated their communal assets at a point in 
their own histories their meeting houses often followed a different path from 
the productive assets of the villages. 
  Subsequent to sale their central artifact of mystical heritage as their 
village meeting houses have often ended up outside the bounds of what may have 
become their modern museum interpretation, the meeting houses even coming in to 
the hands of denominational forms of institutional religion. Such seems a 
life-cyclical fate of transcendentalism.

 One of the best ironies now in this 'meeting house' history is the Harmonist 
brick meeting house in Economy, Pa. now being owned subsequently by a Lutheran 
church, the church of persecution of these transcendentalists fleeing from 
Europe. http://www.stjohnsambridge.org/ http://www.stjohnsambridge.org/ . 
  A close second, the old Zoar brick 'meeting house' being presently owned by 
United Church of Christ goers. Both of these old meeting houses presently 
sitting outside the bounds of and not necessarily included on tour 
interpretation of these old communal spiritual villages within the respective 
State Historical Society museum presentations. 
  Also, the original brick meeting house of the Community of True Inspiration 
at the hamlet of Ebeneezer in New York (current day West Seneca, NY) is now 
operated presently as a Catholic Church is another example of transcendentalism 
spiritually forgotten and overlooked for religious form. From Ebenezer, NY The 
Community of True Inspiration as a spiritual communal group subsequently 
settling as the Amana Colonies in Iowa. In present day Amana several of the 
meeting houses are in the hands of the present day Amana museum collection of 
buildings for interpretation. 


 Excerpts from:
 The German Pietists:
 Spiritual Mentors of the
 German Communal
 Settlements in America
 Victor Peters
 Professor of History
 Moorehead University
 Moorehead, Minnesota

 Published in:
 Communal Societies, The Journal of the Communal Studies Association



 Paracelsus, 1493-1541
 The dream of a New Jerusalem where there are no rich and poor,
 where there is no war and violence, and man is "whole" in body, mind,
 and spirit - the formation of the communal colonies in America was
 nothing less than an attempt to realize, with God's help, this dream. In
 Paracelsus we find a harbinger, a religious-social precursor and advocate
 of this new, God-sanctioned order.

 His full name was Theophrastus Bombastus von Hohenheim, but he
 called himself Paracelsus. Of Suabian-Swiss background, Paracelsus
 grew up with the rich folklore and folk-wisdom of his homeland. Like
 his father he became a physician, but he was also a naturalist, a chemist
 and philosopher.
 Like the German-American communalists, Paracelsus held that this
 new order could come about only through "an inner renewal of man."


 Kaspar von Schwenckfeld, 1489-1561
 Schwenckfeld was a contemporary of Martin Luther. His talents
 and productivity at first impressed Luther, but when Schwenckfeld advocated
 radical doctrinal changes, Luther turned against him. Schwenckfeld
 was born in Silesia and died in Ulm. He spent much of his life
 being hounded from state to state in his native Silesia, in Thuringia, in
 Hesse, and in Alsace. Although he never founded a church, he had many
 followers and some of these emigrated to Pennsylvania in 1734, where
 they did organize as a church. Known as Schwenckfelders they held services
 in a family setting and did not observe the rites of baptism and
 communion until the end of the 19th century.

 Schwenckfeld's beliefs and writings strongly influenced Bohme and
 the Pietistic movement. He preached Absonderung (separation), a term
 used by critics of the state church. Contained in this term was the belief
 that the Separatists were the "true church," while the state church was
 "Babel." Schwenckfeld also believed very strongly in divine inner inspiration,
 which superseded even the Bible as a directive in a person's
 life. He opposed baptism and communion as empty ceremonialism, and
 taught that simplicity in life as well as in church service was "the best
 adornment for the spirit." Though Schwenckfeld espoused the cause of
 education, he opposed speculative philosophy. According to him, man
 should not seek beyond the Scriptures for the meaning of life. Positive
 experience and the inner illumination of the spirit would provide the
 right answers.

 An examination of the philosophy and religious thinking and practice
 of the German-American communal societies, in Pennsylvania,
 Missouri, and Iowa, shows strong and undeniable traces of Schwenckfeld's
 influence on them.


 Jakob Bohme, 1575-1624

 The laws of nature are God's
 commandments; he who lives
 according to them needs no
 other commandments, for he
 fulfills God's will.

 You fight about religion but there
 is no discord in religion, there are
 only many talents and through all
 of them speaks one spirit . . . just
 as the earth produces many plants
 and flowers, and she is the mother
 of all of them, so God's spirit
 speaks; the true church of Christ
 needs no commandments.

 As the earth works and supplies 
 nourishment to the tree that 
 it grows, so the tree works on 
 its branches ceaselessly, so
 that it will bring forth much 
 and good fruit

 If a tree does not bring forth good fruit the fault 
 lies often with the cold, heat, mildew, worms and


 When young he produces little
 fruit . . . the older it gets,
 the sweeter is its fruit.

 The true heaven is everywhere,
 including the place
 where you walk and stand; if
 your spirit grasps the inner
 being of God and leaves behind
 the material world, it is in

 The reason why they now quarrel
 and fight, spoil land and people,
 is only an empty shell without
 fruit, and only does great harm
 to the world. No party has a
 just cause, they all fight in
 God's name but no one is prepared
 to do his will. If they
 were true Christians there would
 be no war.

 -of Bohme: he "wanted
 to dissolve the contradictions and the dissonances of life into harmony."

 "If a tree has faded leaves," he writes,
 "you know there is lack at the root."
 Jakob Spener

 Jakob Spener (1635-1705)

 Spener as the "Quietist"
 (Heartfelt Longing for a God Pleasing
 Convalescence) In this work Spener laments the material distress of
 the age — plagues, hunger and war — but he is even more concerned
 with the spiritual misery that exists within the church. "Our poor
 churches." he writes, and then accuses the clergy of formalistic
 ceremonialism and arrogance. "If a tree has faded leaves," he writes,
 "you know there is lack at the root."

 August Hermann Francke (1663-1727)
 Francke was concerned with propagating a "personal piety"
 the inspiration that had given the world the bible,
 continued to reveal itself through individuals, a belief much like the
 acceptance of the Werkzeuge (instruments of God) of the Amanas.

 Francke never lost his tolerance for people who had not undergone a
 similar experience as he had.

 Francke saw the poverty and the need around him and began an
 engagement in religious oriented social work at Halle, which in scale
 and effectiveness drew attention to it from all parts of Germany.15 In
 1694 he began a program of feeding the destitute. It was so successful
 that donations came in and Francke opened an orphanage in 1695. In

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