The Spirit Fruit Society was a communitarian group in the United States, organized after a period of repeated business depressions during the 1890s. The society had its beginnings in Lisbon, Ohio and, over the years of its existence moved to Ingleside, Illinois and to California. Plagued by rumor and attacks in the press during its early years, the group remained active until 1930. Although it never numbered more than a handful of adherents, the Spirit Fruit Society existed longer and more than any other American utopian group; the name is derived from the group's belief that mankind's spiritual state is that of a bud or blossom on a plant and that man's soul has not yet developed into a fruit from a blossom. The goal of the society was to bring the soul to fruition; as the society's founder, Jacob Beilhart, said in documents for incorporation of the society, "... as yet, man is an underdeveloped'plant' which has not manifested the final fruit, which he is to produce." The essential philosophy of the group was based upon a belief in self-renunciation, hard work and peace.
The Spirit Fruit Society was started by Jacob Beilhart, born in Columbiana County, Ohio, to a Lutheran father and a Mennonite mother. Beilhart was raised in the Lutheran church and his early home environment was religious; when he was 18, Beilhart moved to Kansas, where he met and married Olive Louema Blow, whose family belonged to the Seventh-day Adventist church, which Beilhart joined. Jacob and Louema traveled to California to attend the Adventist College at Healdsburg. Jacob received the couple returned to Kansas where he began preaching. After two years, faced with the prospect of being sent to work in other areas of the country, Beilhart left preaching, maintaining that he wanted to do something "besides talk". Beilhart felt a strong need to help the sick so he enrolled in a nursing program at the Battle Creek Sanitarium, run by Dr. John Harvey Kellogg. Beilhart became friends with C. W. Post, a patient at the sanitarium. Post's health improved while under the care of a Christian Science "faith healer", Mrs. Elizabeth K. Gregory.
In 1892, Post started La Vita Inn, a sanitorium of his own, hired Beilhart as an associate. The two men took instruction in Christian Science while Beilhart worked at the inn and helped develop Post's cereal drink, Postum. Post and Beilhart rejected much of the Christian Science doctrine, but embraced the religion's view that illness was an illusion and could be overcome by mental suggestion and self-sacrifice. During his time in Kansas, Beilhart obsessively investigated a variety of beliefs, including Christian Science, Divine Science and Theosophy, he found, that none of these religions held his interest. In time, he came to the realization that he would not adhere to any one denomination, but develop a faith of his own by combining aspects of several different religions. Beilhart disavowed personal property, he held that jealousy and the fear of losing the love of another caused much of the disease people experienced. He felt that rejecting personal possessions was a means of attaining the Fruit of the Universal Spirit.
Members of the Spirit Fruit Society lived according to the following basic principles: seek happiness through selflessness. Beilhart believed strongly in the individual's right to guide his own actions, not be dictated to by others. While there was no mention of any kind of organization or hierarchy in any documents, as the leader, Beilhart made important decisions concerning the group. There is no record of any kind of internal conflict between members. Newspapers of the time reported that the society promoted free love, but the society promoted free love only in the sense that consenting adults had a right to change partners and to have more than one partner at a time. Rather than promiscuousness, the society promoted tolerance, including tolerance of homosexuality; the Spirit Fruit Society, unlike most other communitarian groups of that time, did not seek to convert or recruit others to the group. Members were permitted to go as they pleased; the goal of the commune was not to convert or to expand membership in the society—it was to live as the adherents wished to live.
Little exists in the way of firsthand accounts of life within the society. In an effort to dispel some of the misconceptions and rumors about the society, Beilhart wrote extensively for newspapers to explain the workings of the group; the members shared all property. If a member of the society needed money for some purpose, they were free to take it from a community supply. Women of the society worked in the house sewing, setting type for newsletters, general housework, while the men worked the farm. One of the founding principles of the society was that of the "free gift", it dictated that, if anyone wanted something that they had to give—printed materials in particular—they had only to ask and it would be given to them without charge. After reading or seeing the society in practice, those people were free to contribute if they wished, but it was stressed that this was a "free gift" and not payment. In order to rise from their lower, selfish nature into an unselfish, spiritual nature, the society taught, everyone should obey the law of their being and subdue passions and impulses that control them by nature.
The society believed in business and societal laws, but they felt that man would rise above those laws when they gained full con
Jasper Kim is an attorney, media contributor and expert in international business law, negotiation strategy, contemporary East-West issues and trends from a socio-economic and legal perspective. Jasper Kim was born in Canada, he has lived in three in Asia and three in the West. His parents emigrated from South Korea in the early 1970s, his early years were spent in the United States. He attended the University of California, San Diego, the London School of Economics, University of London, Rutgers University School of Law, he received training at Harvard Law School's Program on Negotiation. He was a Visiting Scholar at Harvard University. Kim began his career as an in-house legal counsel for Lehman Brothers in Tokyo, Japan working on non-performing loans, fixed income products, structured products, he was recruited to work for Barclays Capital in Hong Kong, China, as part of the Investment Banking division's Structured Products Trading Desk. Kim is at the Graduate School of International Studies at Ewha Womans University, in Seoul, South Korea.
His courses include International Business Law, International Negotiation Strategy, International Finance and Financial Institutions. He is an adjunct faculty member for the Straus Institute for Dispute Resolution, he is a Senior Fellow at Melbourne Law School, teaching in both the JD and LLM programs. As a Visiting Scholar at Harvard University, Kim provided his insight on East Asian law schools at Harvard Law School as well as for the University's Korea Institute, his talks were in part based on his paper, Socrates vs. Confucius: An Analysis of South Korea's Implementation of the American Law School Model. Kim is the founder and CEO of Asia Pacific Global Research Group, which provides value-added analysis focused on South Korea and the greater Asia-Pacific markets, his clients have included both private sector companies as well as government agencies. He contributed in launching ohmydocs.com, a student PowerPoint website. Additionally, he has been invited to a diverse array of conferences, such as with Google and the United Nations.
Kim has been featured on Al Jazeera TV, Christian Science Monitor, Voice of America, among others, has written several op-eds in the Wall Street Journal, including "Asian Education's Failing Grade", "The Iphoning of Korea", "Korea's Next Credit Boom -- and Bust", "The Coming Korean Bubble", "Korea's Missing Ingredient". He has been featured on global media outlets such as BBC TV, BBC News, Bloomberg News, Bloomberg TV, CNBC TV, Los Angeles Times, New York Times/ International Herald Tribune, NPR, among others, on issues related to Asia and South Korea. Kim writes academic articles, including in journals affiliated with Harvard University, Columbia University, the University of California, the University of Hawaii, Seoul National University, as well as in Global Policy, East Asia: An International Quarterly, the Korea Journal of Defense Analysis, he is the author of the following books: Persuasion: The Hidden Forces That Influence Negotiations American Law 101: An Easy Primer on the American Legal System ABA Fundamentals: International Economic Systems 24 Hours with 24 Lawyers: Profiles of Traditional and Non-Traditional Careers Korean Business Law: The Legal Landscape and Beyond From University Graduate to Master of the Universe: Strategies for Launching a Global Professional Career Crisis and Change: South Korea in a Post-1997 New Era Asia-Pacific Global Research Group ABA Fundamentals: International Economic Systems 24 Hours with 24 Lawyers: Profiles of Traditional and Non-Traditional Careers, at amazon.com
As the viceregal representative of the monarch of Canada, the lieutenant governors of the Canadian provinces have since Confederation been entitled to and have used a personal standard. Within a lieutenant governor's province, this standard has precedence over any other flag, including the national one, though it comes secondary to the Queen's Canadian Royal Standard; the provincial viceregal flags are subordinate to the governor general's personal standard, save for when the governor general is present as a guest of the lieutenant governor. In 1980, a new common design was introduced and is used by each province's lieutenant governor, except for Quebec and Nova Scotia; each flag consists of the escutcheon of the arms of the province circled with ten gold maple leaves surmounted by a St. Edward's Crown on a field of blue. Though approved in 1980, most provinces adopted this new common design in 1981, with Newfoundland being the last in 1987; the personal standard is flown at the office or home of the lieutenant governor and from flagpoles of buildings where official duties are carried out to indicate presence of the lieutenant governor.
It is attached to the front fender of the car or on the provincial landau that the lieutenant governor is riding in. The standard is never flown on a church or inside a church, nor is it lowered to half-mast. Should a lieutenant governor die while in office, the standard is taken down until a successor is sworn in. For the other provinces many of them used a defaced Union Jack with the vice-regal arms in the centre. Flag of the Governor General of Canada List of Canadian flags Royal standards of Canada Standards of Lieutenant-Governor - Canadian Heritage website