--- In FairfieldLife@yahoogroups.com, "Buck" <dhamiltony2k5@...> wrote: > > > >snip< > > > Spiritual Defense can also be defined as the application of non-lethal, > non-invasive, and non-physical Distance Influence (DI) thought technology, > which can provide real protection and shielding by screening and blocking > harmful influences of a destructive or evil nature. Spiritual Defense employs > DI technology, which is thought form communication between a sender(s) and a > receiver (s), whether consciously perceived or not, involving for example > light > and sound, prayer and meditation, and collective mental synchronization to > augment and help insure security and well-being." > > > > > > > Oh, like a darshan meeting with the saints. Light and sound, prayer and > meditation... > > > > Incidentally, a darshan modality that Mother Ann (of the Shakers) as saint > used with pilgrims coming to visit was her voice also. The sound value of an > intoning voice. There are people around now who do this too. > > Using voice to help the spiritual subtle neuro-physio system. > Mother Ann was also known in her time for the effect of singing her > 'word-less' tunes at people. Shaker singing and the body of shaker songs > being sung the way we know it now came along after the Mother Ann > foundational era. > > The Boston Camerata as a project has produced a couple of CD's of Shaker > songs. They are quite nice recordings. Within the tracks are examples of a > couple of these word-less tunes. Here is one of the CD's. None of the > wordless songs are available to sample. But here is a real nice album cd > recording of shaker songs including some of the 'wordless' songs: > > http://www.bostoncamerata.com/bccd-simple.html >
Opps. Track 17 is one of those songs. 'Holy Order Song' The album has some others too for example. -Buck > > --- In FairfieldLife@yahoogroups.com, "Buck" <dhamiltony2k5@> wrote: > > > > > > > > > > Yes that's the book. It's a particular book that examines things > > > > > > > the way we would spiritually. As an academic book it is kind of > > > > > > > unique this way. It really is quite fabulous. I found it on my > > > > > > > visit last month to the Shaker museum village of Pleasant Hill, > > > > > > > Ky. Pleasant Hill Shaker Village is a great resource of books, > > > > > > > diaries, journals for researching transcendentalist utopian > > > > > > > America. http://www.shakervillageky.org/ I have also visited a > > > > > > > number of other of these kinds of museums looking at other > > > > > > > American Utopian groups like ours here in Fairfield to see how it > > > > > > > went for them. > > > > > > > > > > > > > > A couple years before Maharishi died I went down to Pleasant Hill > > > > > > > and lived for a while to particularly research the transition > > > > > > > between spiritual founders and following generations. I spent a > > > > > > > lot of time looking at their founder Mother Ann in particular and > > > > > > > then the Shakti of the group following after her. Mother Ann > > > > > > > evidently was a saint in the way we know them. Would give > > > > > > > shaktipat, taught a meditation (dhyana) as a spiritual practice > > > > > > > and sat with folks giving a darshan. They formed in to > > > > > > > groups(villages) to facilitate this spiritual practice and became > > > > > > > known as Shakers. We popularly know them for other things but > > > > > > > essentially they were a mediating group in practice. After some > > > > > > > generations of succession in busy competition with the outside > > > > > > > world to hold their own they lost their moorings, dropped their > > > > > > > structured meditation time from their daily practice, became more > > > > > > > about doctrine, and the group shakti dwindled out. Spiritual > > > > > > > life-cycle. > > > > > > > > > > > > > > > > Viewing these in 'shaktic' or experiential spiritual ways as opposed to > > > 'static' comparative doctrinal ways, > > > as a group the Shaker experience stands a good parallel to things TM. I > > > would wonder that some things possibly could even be learned from their > > > experience if one has eyes to see it. Learned about the Shaker > > > experience as well as with TM-Raja-ism. > > > > > > For instance, the Shaker version of policy guidelines were called the > > > Millennial law. There was a sequence to the evolution of their > > > millennial laws over the decades after their foundation era. From short > > > organizational mission of facilitating spiritual experience initially > > > then towards detail specific as the group got further away from the > > > founder and the foundation era. Moving from simpler facilitating of > > > shakti to long elaboration of doctrine and guideline. From shorter > > > statement of spiritual mission to a long detailed 'contract' of doctrinal > > > guidelines. From facilitating experience to preservation of institution > > > by guideline doctrine. Essentially the guidelines became the teaching > > > doctrine. In effect their ME became so burdened with 'pitta-vatta' > > > derangement of some that the experiential shakti got squeezed out of it > > > generally; folks dried up and left the group leaving behind only > > > doctrinal tru-believers as preservationists. It's a good lesson. > > > Evidently the Shakers are not the only group to have this happen to. > > > -Buck > > > > > > > > > > > > > > > --- In FairfieldLife@yahoogroups.com, "Buck" <dhamiltony2k5@> wrote: > > > > > > > > This excerpt reminds me of when Maharishi was experimenting with > > > > Patanjali in the 1970's and teaching us the Yoga Sutras 'siddhis' > > > > practices with TM: > > > > > > > > "...For many Shakers were experiencing quite unexpected "movements of > > > > the inner Spirit" often overflowing into emotion-charged manifestations > > > > -songs without words, strange languages, prayer through bodily gesture > > > > such as kneeling, ecstatic spontaneous dancing, and disturbing bodily > > > > agitation and trembling. It is from this last that their mocking > > > > neighbors called them "Shaking Quakers". Many other Shakers remained > > > > outwardly calm in manner yet welcomed all these manifestations as the > > > > signs of a great inward work." [Of the later 18th Century] > > > > > > > > Alot like scenes on the TM experimental (AEGTC) 'Governor training' > > > > courses around 1976-'77 in Switzerland as we learned the siddhis > > > > practice. Ru's in spontaneous shaking and some ecstatic barking. > > > > Shakti shouts. Kundalini movement. Meditating. A spiritual zoo. > > > > -Buck in FF > > > > > > > > > > > > > > > > > > Here is something written about this kind of thing in the > > > > > > > > > > 18th Century. Nothing new under the sun I guess: > > > > > > > > > > > > > > > > > > This is pretty impressive. Where exactly does it come > > > > > > > > > from? Who were these people? What subsequently happened > > > > > > > > > to this woman and her group? > > > > > > > > > > > > > > > > Just to exercise my higher visionary functions: Ann Lee? > > > > > > > > Shakers? > > > > > > > > http://books.google.de/books?id=8NFFknegLWUC&pg=PA12&lpg=PA12&dq=Ann+was+the+first+individual+to+experience+the+parousia&source=bl&ots=Ga5vONZcqM&sig=C8Y8puz_Rge_qJltRftFD_6KePw&hl=en&ei=GGRSTbHmKIHtsgat3omRCg&sa=X&oi=book_result&ct=result&resnum=2&ved=0CBsQ6AEwAQ#v=onepage&q=Ann%20was%20the%20first%20individual%20to%20experience%20the%20parousia&f=false > > > > > > > > > > > > > > > > > > > > > > Yes that's the book. It's a particular book that examines things > > > > > > > the way we would spiritually. As an academic book it is kind of > > > > > > > unique this way. It really is quite fabulous. I found it on my > > > > > > > visit last month to the Shaker museum village of Pleasant Hill, > > > > > > > Ky. Pleasant Hill Shaker Village is a great resource of books, > > > > > > > diaries, journals for researching transcendentalist utopian > > > > > > > America. http://www.shakervillageky.org/ I have also visited a > > > > > > > number of other of these kinds of museums looking at other > > > > > > > American Utopian groups like ours here in Fairfield to see how it > > > > > > > went for them. > > > > > > > > > > > > > > A couple years before Maharishi died I went down to Pleasant Hill > > > > > > > and lived for a while to particularly research the transition > > > > > > > between spiritual founders and following generations. I spent a > > > > > > > lot of time looking at their founder Mother Ann in particular and > > > > > > > then the Shakti of the group following after her. Mother Ann > > > > > > > evidently was a saint in the way we know them. Would give > > > > > > > shaktipat, taught a meditation (dhyana) as a spiritual practice > > > > > > > and sat with folks giving a darshan. They formed in to > > > > > > > groups(villages) to facilitate this spiritual practice and became > > > > > > > known as Shakers. We popularly know them for other things but > > > > > > > essentially they were a mediating group in practice. After some > > > > > > > generations of succession in busy competition with the outside > > > > > > > world to hold their own they lost their moorings, dropped their > > > > > > > structured meditation time from their daily practice, became more > > > > > > > about doctrine, and the group shakti dwindled out. Spiritual > > > > > > > life-cycle. > > > > > > > > > > > > > > > > > > > "Retirement" was the Shaker word they used for 'meditation' like > > > > > > we would know it. Regular 'retiring' was specifically allowed for > > > > > > or structured in to their work days. 'Retirement' was foundational > > > > > > to their spiritual practice. > > > > > > > > > > > > That nice furniture we think of as being trademark of 'Shaker' came > > > > > > about to furnish their bedrooms, meetings, and villages for > > > > > > "retirement". Their coming together in to villages was to > > > > > > provide/facilitate the common resources and time to have regular > > > > > > "retirement" and group meetings. Their daily group meditations, as > > > > > > we might see them, they referred to as "Union Meetings". > > > > > > 'Retirement' was the essential salt and flour of their spiritual > > > > > > practice, just like ours. > > > > > > -Buck > > > > > > > > > > 1845 Millenial Laws: Section II Orders concerning the Spiritual Worship of > > God, etc > > > > "Believers are required by the orders of God, to retire to their rooms in > > silence, for the space of half an hour, and labor for a sense of the > > gospel, before attending meeting. > > 2. All should sit erect in straight ranks in retiring time, ... ; and none > > should have any conversation upon anything whatever, neither should they > > sleep nor idly lounge away the time, or leave the room except it be very > > necessary." > > > > > > Half an hour. These half hour retirements as spiritual practice catch my > > eye. That is serious spiritual practice. Infurther reading, the > > 'retirings' were very much part of the day from early on as a discipline. > > With extra ones thrown in or called for too at different times before > > meetings. > > > > Retirement was particularly practiced for years of a generation or two. > > Evidently that discipline of practice petered out at some time. > > -Buck in FF > > > > > > > > > > > > > > > > > ",,,attend to your retirements, meetings and meals, and not let > > > > > trifles hinder you; and when the signal is given, either for retiring > > > > > time or for meals, drop your work, go into the house and sit down and > > > > > retire, and have no loud or unnecessary conversation." [1845] > > > > > > > > > > Sounds a lot like TM in Fairfield in earlier days through the 1980's > > > > > and the mid-1990's. People's lives and work was set up to attend the > > > > > meditations and folks could drop what they were doing to go as an > > > > > additional call was made. > > > > > > > > > > > > > > > > > > > > > > > > TM is on track with this life-cycle arc of spiritual groups. In > > > > > > > its time Fairfield will be a tourist destination like Amana or > > > > > > > Shakertown or Brook Farm.. Can hear the tour guides in about 90 > > > > > > > years describing the meaning of the architecture, displaying > > > > > > > artifacts like bottles of labeled AyurVedic herbs, Maharishi > > > > > > > honey and other products produced and sold by the group for their > > > > > > > sustenance , Sidha dresses, the crowns they wore, the Heidelberg > > > > > > > press room, see gold embossed publications, view banners from the > > > > > > > group, and then hear the interpretation describing what 'went' > > > > > > > on in Fairfield. Then take the tours of buildings given by > > > > > > > people dressed in meditator garb. > > > > > > > > > > > > > > Of course the irony of antithesis like at Shakertown is that it > > > > > > > is some local Christain-believing guides having a job who would > > > > > > > be giving the tours. In time. > > > > > > > > > > > > > > -Buck > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > <edit> > > > > > > > > > > "Ann was the first individual to experience the parousia > > > > > > > > > > and so they recognized her to be the unique person to > > > > > > > > > > inaugurate the awareness of the parousia. It was not > > > > > > > > > > "seeing" in the external sense at all but rather a > > > > > > > > > > transforming consciousness of unitive presence. The phrase > > > > > > > > > > "she saw in open vision" is often used, open vision is a > > > > > > > > > > knowing not by mind or a seeing not by the eyes but by a > > > > > > > > > > perception at depth from with in; if reflects the "knowing > > > > > > > > > > which is beyond knowledge". The "vision" is "open" in the > > > > > > > > > > sense that one who now really sees has been opened within. > > > > > > > > > > > > > > > > > > > > In meeting as she began to speak of her experience, all > > > > > > > > > > those at the meeting began to experience themselves. They > > > > > > > > > > did not merely accept Ann's word for what she had > > > > > > > > > > experienced. Rather, as she spoke of her experience, those > > > > > > > > > > who listened experienced the same reality for themselves. > > > > > > > > > > > > > > > > > > > > Ann inaugurated the consciousness of parousia as the first > > > > > > > > > > one among many to be drawn into the unifying experience of > > > > > > > > > > alive and fully present in-through-with us all. She is the > > > > > > > > > > first to awaken in experience to what ultimately all > > > > > > > > > > experience. In experiential history she ministers this > > > > > > > > > > experience to them by bearing witness to what had happened > > > > > > > > > > to her, thereby being the instrument of that same happening > > > > > > > > > > to them. > > > > > > > > > > > > > > > > > > > > Ann ministered life to them by the living witness of her > > > > > > > > > > experience; they now experience for themselves and so in > > > > > > > > > > turn enter an ever-expanding ministry of living witness to > > > > > > > > > > others. This begins the essential process of revelation > > > > > > > > > > spoken of as progressive unfoldment." > > > > > > > > > > > > > > > > > > > > <> > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > Yes. This is the same thing that SSRS says when people > > > > > > > > > > > have transcendent experiences around him. He says that > > > > > > > > > > > that experience occurs in your consciousness and is you. > > > > > > > > > > > But this does not discount that the guru/teacher/lama, > > > > > > > > > > > etc., could function as a catalyst to trigger said > > > > > > > > > > > experience in you. Without the catalyst, no experience. > > > > > > > > > > > In the same fashion you could listen to a piece of music > > > > > > > > > > > and have a beautiful experience. The beauty is in the > > > > > > > > > > > context of your consciousness as the music serves as a > > > > > > > > > > > catalyst to trigger the experience of beauty. Without the > > > > > > > > > > > music "outside" of your consciousness, no "inner" beauty. > > > > > > > > > > > >
