[FairfieldLife] Re: Spiritual Movements and their relationship to Social Justice.
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 to become very much part of their current spiritual/religious practice. Th
[FairfieldLife] Re: Spiritual Movements and their relationship to Social Justice.
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 this link to what became a separating conflict within
Re: [FairfieldLife] Re: Spiritual Movements and their relationship to Social Justice.
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 meditationism and their social action
[FairfieldLife] Re: Spiritual Movements and their relationship to Social Justice.
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 an initial concern for per