[FairfieldLife] Re: Spiritual Movements and their relationship to Social Justice.

[dhamiltony...@yahoo.com [FairfieldLife]]

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,  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,  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,  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 

[FairfieldLife] Re: Spiritual Movements and their relationship to Social Justice.

[dhamiltony...@yahoo.com [FairfieldLife]]

Pretty clearly the science 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 excuses to meditating 
in the collective. 
 

---In FairfieldLife@yahoogroups.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 "The Singularity".   
   434045
 

---In FairfieldLife@yahoogroups.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 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 

Re: [FairfieldLife] Re: Spiritual Movements and their relationship to Social Justice.

[Bhairitu noozg...@sbcglobal.net [FairfieldLife]]

The point is that TM and yoga in general is all about natural solutions 
to problems. GMO is like instead of "would you like some fries with that 
steak" becoming "would you like some steak in your fries."  GMO was a 
bad solution to a problem.  It's good to read up on the history of 
Monsanto who could easily bring about the end to life on this planet by 
destroying the natural food chain all to benefit their own profits.


Singularity is of no benefit to mankind other than a novelty item or a 
way to help people who have lost their limbs due to accident, etc.


On 03/01/2017 09:41 AM, dhamiltony...@yahoo.com [FairfieldLife] 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 "The 
Singularity".  434045


---In FairfieldLife@yahoogroups.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 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?


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 

[FairfieldLife] Re: Spiritual Movements and their relationship to Social Justice.

[dhamiltony...@yahoo.com [FairfieldLife]]

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 "The Singularity".   
   434045
 

---In FairfieldLife@yahoogroups.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 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?

 

 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