Showing posts with label transcendentalism. Show all posts
Showing posts with label transcendentalism. Show all posts

2019/05/17

Marianne Williamson Is a Lefty With Soul

Marianne Williamson Is a Lefty With Soul



Marianne Williamson Is a Lefty With Soul

Don’t let the New Age jargon keep you from understanding that Williamson is the most progressive of them all. Photo: Steven Ferdman/Getty Images
She’s not being taken seriously by the political professionals: One of her biggest problems so far is convincing pollsters to include her in candidate preference questions so she can display some popularity, if only for purposes of qualifying for debates. She’s often treated as a sort of New-Age accessory to Oprah Winfrey. And her one previous run for public office, an ill-fated indie run for Congress in California in 2014, is often mentioned as a sign that she has no actual potential following outside of a few celebrities from LaLa Land.
Bur Marianne Williamson deserves some serious attention, and not just because she’s written four books that hit number one on the New York Times bestseller list. At a time when the leftward drift of the Democratic Party is regularly in the news, she is by any measure the most rigorously progressive candidate in the field of 23. That she wraps her progressivism in a syncretic spirituality instead of socialist materialism may even be an advantage for a politician in this God-haunted country of ours.
Pick an issue, and odds are Williamson is going to out-Bernie Bernie and out-Warren Warren. She’s for Medicare For All, unsurprisingly, but she’s also for heavy investments in preventive medicine and nutritional education, and a pretty heavy regulatory arm on those she feels are poisoning our bodies, including those who produce “high-fructose corn syrup and hydrogenated fats.” So far as I can tell, she’s the only candidate committed to reducing national stress levels, too.
Williamson goes well beyond the Green New Deal in addressing climate change:
Our urgent goal is not just to hold temperature increases as close as possible to where they are now, but instead to reverse global warming back to more long-term sustainable levels. The current Paris Accords don’t go far enough….

The United States and world must take unprecedented action between now and 2030 to actually bring the carbon we put in the atmosphere back into the earth where it came from — to reforest, transform our dirt back to soil on our farms, restore wetlands, peatlands, and increase phytoplankton and fisheries — among other critical measures.
She isn’t just for criminal justice reform: She’s for an official national policy of encouraging the maximum feasible release of prisoners and a shift from punishment to rehabilitation:
What we need to do next is to examine the prison population we have, and undertake a concerted, national discourse on how to free our people. Being that the vast majority of prisoners are locked up in state and local prisons, we need a populist movement in each individual state to release as many prisoners as possible — and to prepare them for their freedom at the same time. There is no issue where the bully pulpit of the White House is more necessary.
Williamson is the only candidate who is flatly for a tangible program of monetary reparations for the descendants of slaves:
“What I have proposed is $200 to $500 billion — I think anything less than $100 billion is an insult,” Williamson, an author and activist, told Hill.tv’s Krystal Ball and Buck Sexton, adding that the money would be paid over a 20-year period.
In the international arena, she has been closely associated for years with the idea of creating a Department of Peace (mostly notably promoted by former presidential candidate Dennis Kucinich, a close friend of Williamson) that would actively address conflict prevention. It’s fair to say she thinks we can get by with a relatively small fraction of today’s Pentagon budget:
America should embark on a 10- to 20-year plan for turning a wartime economy into a peace-time economy, repurposing the tremendous talents and infrastructure of our military-industrial complex in such a way as to leave us strong enough to deal with America’s legitimate needs for military preparedness, yet moving on to the urgent task of building a sustainable society and sustainable world.
Williamson is the rare religious professional who is firmly committed to both reproductive rights and protections for LGBTQ folk.
And she matches or exceeds the progressivism of her rivals. Like Andrew Yang, she’s for a universal basic income. Like Bernie Sanders, she’s for free college, and like Elizabeth Warren, she’s for full college debt relief. Like Cory Booker, she’s for baby bonds. Like several other candidates, she’s for universal pre-K. She’s even equaled Pete Buttigieg’s commitment to a robust national service program.
Many progressives, of course, will be put off by the New Agey stuff. And it’s impossible to ignore: Williamson never stops insisting that America’s and the world’s problems are spiritual as well as economic or institutional or interpersonal. When she talks about the climate crisis, she has specific proposals, but her main argument is for something money can’t buy:
“We have to re-sacralize the world,” she tells [climate activists]. “And one of the things we have to re-sacralize is politics. Which is to say that we have to bring our sense of the sacred back into it. It’s insane what we’re doing to the Earth.”
For those who are allergic to religion, Williamson’s rhetoric can be terrifying:
“At the deepest level,” she says, America is engaged in “a spiritual contest” between demonic and angelic forces. “The separation of church and state is one of the most enlightened aspects of our country,” she says. “But the founders were not seeking to suppress religion. They were seeking to liberate and protect it.”
But here’s the thing: Her version of metaphysical spirituality is so all-encompassing that it transcends any exclusive creed or teaching. One expert explains that the tradition she represents combines influences from “Freemasonry, early Mormonism, Universalism and Transcendentalism before the Civil War and, subsequently, Spiritualism, Theosophy, New Thought, mind cure and reinvented versions of Asian ideas and practices.” She’s less a theocrat than a pantheocrat.
So certainly for those who think Bernie Sanders and Elizabeth Warren are too timid and compromising, Marianne Williamson is worth a respectful hearing. An awful lot of people have read her books and watched her on television and come back for more. She’s very unlikely to become a viable candidate, but assuming she’s on the debate stage she may turn heads. And if nothing else, perhaps she can win an appointment as Secretary of Peace in a Democratic administration.

2019/04/26

The Journal of John Woolman - Wikipedia

The Journal of John Woolman - Wikipedia



The Journal of John Woolman

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The Journal of John Woolman is an autobiography by John Woolman which was published posthumously in 1774 by Joseph Crukshank, a Philadelphia Quaker printer. Woolman's journal is one of the longest continually published books in North America since it has never been out of print.
The Journal adds to his other published works and gives greater evidence to his character as he discusses ideas of anti-slavery and anti-materialism as well as discussing power's ability to corrupt. The work also discusses God's divine power and goodness for all on the earth.
The work has remained in print due to its focus on making life simple and the hopeful message of God's divine goodness. Woolman is one of the first early American writers besides John Smith who is a not a Puritan. Puritans were the most prevalent writers in Early America, and it was during the time of this publication that writing began to move away from being by only Puritan authors. Woolman's writing is at the forefront of this transition.

Anti-Slavery[edit]

Slavery[edit]

Woolman's Journal focuses much on his decision to support anti-slavery. The struggle is first seen when he discusses how he was required to write a bill of sale for a Quaker friend who had sold a slave. He completed the bill of sale because it was part of his job and the man that sold the slave was also a Quaker however, after this even Woolman took a more official stance in regard to his opinion, even explaining during the actual event that he "believed slavekeeping to be a practice inconsistent with the Christian religion."[1] His journal shows his inner turmoil as he grapples with understanding how he truly feels about the selling and buying of slaves that eventually led to publishing works such as his Some Considerations on the Keeping of Negroes.
Slavery is prominent in Woolman's journal, and it returns again shortly after the scene with the bill of sale as he discusses further opinions he has on the subject. He takes time to discuss those who he visited that did not take care of their slaves and how that made him feel uncomfortable while visiting. In contrast, Woolman discusses individuals who did take care of their slaves and how that made him feel more at ease. Shortly after that comparison, Woolman moves beyond the treatment of slaves and reflects on the idea that even if slaves were well cared for, they were still taken from their homes.[1] His continual discourse on slavery in his journal makes Woolman one of the first abolitionists.

Power[edit]

Woolman addresses one of the issues of slavery to be men having too much power: "men having power too often misapplied it...we made slaves of the Negroes and the Turks made slaves of the Christians."[1] This is an idea already a large part of American heritage as many who traveled to America were seeking freedom of some kind. Woolman's focus on how power corrupts will continue to be impactful as Americans push further away from England (which is what had been occurring when Joseph Crukshank published this journal).

God's Divine Goodness[edit]

Quakers and Puritans[edit]

Woolman spends time in his journal writing about his relationship with God and his perspective on God. He discusses that as early as the age of 7 he "began to be acquainted with the operations of divine love."[1] His perspective on God and God's love is important, as it offers clear contrasts from the opinions that Puritans had. Puritans believed in a less tolerable God, and as Jonathan Edwards in Sinners in the Hands of An Angry God suggests, a God who does not care for those on Earth, nearly as much as Woolman suggests. Woolman's journal speaks of a God who gives revelation and creates a feeling of sweetness as well as strong feelings of mercy.

Tolerance[edit]

The opinion on God's love and his strong mercy is what makes Woolman and other Quakers more tolerant to others. Woolman writes: "I found no narrowness respecting sects and opinions, but believed that sincere, upright-hearted people in every Society who truly loved God were accepted of him."[1] This is a very different belief from those of other major religions in American at the time. The Puritans were very intolerant, even within their own ranks--intolerance is one of the causes of the Salem Witch Trials. Quakers' differing opinion on God is also what brings about a major dislike of Quakers by Puritans. They could not stand the opinions of Quakers and considered it a type of religious heresy.[2]Woolman does not discuss this in his Journal, instead focusing on what he knows and believes. In fact, Woolman believes that tolerance and mercy towards others were given from God: "he whose tender mercies are over all his works hath placed a principle in the human mind which incites to exercise goodness towards every living creature." [1]
These kinds of connections involving tolerance and mercy towards other people are what makes Woolman's writings easier to connect with. He appears more real and sincere because of his tolerance towards others. Christians now connect with his opinions on mercy, and this is part of the reason he has remained in print since the first publication of his journal.

Anti-Materialism[edit]

Woolman did many things in his life, varying from merchant, to tailor, to Quaker preacher. Along this path he decided that his wealth and prosperity were hurting him and his relationship with God: "the increase became my burden."[1] He turned away from all his merchandise and placed his focus somewhere else, no longer even desiring it.
This aspect of Woolman's writing moves beyond Quaker ideals. It is something that contains aspects of Americanism, also portrayed in later authors like Henry Thoreau as well as Walt Whitman. He in some ways follows transcendentalism.
Woolman seems to believe in the importance of anti-mercantilism, as following his decision to forgo his wealth he becomes much more visionary and believes to become closer to God.

References[edit]

  1. Jump up to:a b c d e f g McMichael, George; Leonard, James (2011). Anthology of American literature(10 ed.). Boston: Longman. pp. 293–301. ISBN 9780205779390.
  2. ^ Crisler, Jesse. Brigham Young University Class Lecture, 12 October 2016, Joseph Fielding Smith Building, Provo, UT.