Trying to make sense of $3.5 million in area real estate purchases by Buddhist group

 Interior of the Chuang Yen Temple in Carmel, NY  

One of many Buddhist religious centers in the Hudson Valley

According to tradition, Siddhartha Gautama became the Buddha, the awakened one, after rejecting his luxurious life as a prince and engaging in many years of self-denial and meditation.  The monks who followed in his footsteps over the centuries took vows of poverty and kept only the most meager possessions: their sandals, a robe, a bowl for begging alms. Only last year seven Buddhist monks were denied visas to enter Canada because of their self-chosen poverty.  Canada's visa forms ask each applicant to declare any money and possessions back in his homeland, and when the monks indicated they had renounced property and possessions, the reply bounced back:  “Visa denied ... applicant has not provided relevant information.”

But the Buddhists who have come to Amsterdam are spending lavishly , and in cash, for real estate of all kinds.  Since 2005 the group had been residing at the former Jesuit Retreat House in Auriesville as the American Sports Committee, Inc., attracting little to no public notice locally. Ziguang had been sponsoring healing sessions at hotel ballrooms in major American cities, such as New York and Philadelphia,  since moving to Auriesville from California, but these were aimed at a Chinese-speaking audience and were not visible to English-speaking people in our region.

Jesuit Retreat House, purchased in 2005

But beginning in June, 2010 the World Peace and Health Organization, Inc, as the group now called itself, purchased two closed Catholic churches in Amsterdam, St. Michael’s and St. Casimir’s for a total of $250,000 under the name of  the non-profit entity, Guang Huan Mi Zong, Inc. 

For another religious denomination  to buy closed Catholic churches is not unusual in the Albany diocese where 33 churches were marked for closing as of 2009, and in April a third Catholic church, St. John the Baptist, was sold to a Pentecostal congregation.

 St. Michael the Archangel Church, price $100,000

St. Casimir's Church,, price $150,000

The Buddhist congregation, however, broke new ground in real estate purchases with a strong presence at an auction of foreclosed properties in August. The Amsterdam Recorder reported that the group’s bids ranged from $100 for a one family house on Voorhees Street to $16,500 for a commercial two-story apartment building on Park Street. "Their vision is to bring people to reside here and work here, so hopefully this is wonderful for the city of Amsterdam," Mayor Ann Thane is quoted as saying. She is also reported to have estimated that there were bids on 131 properties from all parties, bringing a total of $325,000 into the city treasury.

 

WPHO's leader, Master Ziguang Shang Shi, as Lucas Wang prefers to be called, spoke in Chinese through an interpreter to promise:  "We're going to convert all this old property into something good to ... beautify the city."  The question of whether the properties would be moved off the tax rolls, which was a major concern in August, has still not been answered.

The numbers shifted by October 17 when the Albany Times Union reported that the Buddhists acquired 48 properties at a foreclosure auction in August, paying as little as $100 to as much as $16,500, for a total of almost $100,000 on foreclosures. 

Neither newspaper report turns out to be completely accurate.  According to records obtained from Amsterdam City Assessor Calvin Cline, a total of 41 properties costing $1,234,000 are now under the name of Lucas Wang, with prices ranging from $700 to $65,000. According to Cline, none of the foreclosed properties are listed under the names of the World Peace and Health Organization or Guang Huan Mi Zong.

Pat Baia, a developer in Amsterdam who specializes in renovating neglected houses, expressed surprise at the quality and extent of the purchases.  It was his impression that the WPHO people had not examined the properties which they bought, and might not be aware of how much additional investment many of them needed.

Citing the example of a house on Strong Street he bought at auction for $9000, Baia said that the building would require at  least another $30,000 to bring it up to code, and suitable for habitation. “Houses like this have to be renovated within a year or face code violations. And if renovation cannot be completed prior to winter, they must be secured and sealed to avoid water damage.”  But, he pointed out, the city has only one official in charge of housing code violations, and he has a large backload.

13 Voorhees Street, price $700

11 Voorhees Street, price $10,000

A visit on October 27 to  properties listed under the name of Lucas Wang confirmed Baia’s concerns.  Five houses on Voorhees Street vary in the degree of deterioration and, more significantly, there is no sign that renovation work has begun.  Large bags of trash fill the porch of 13 Voorhees, which was sold at $700, and a neighbor believed that the city has already issued a citation.

A Spanish-speaking resident of the street said that some people had started to clean out one house, but that he saw no one with the tools needed for serious work. He said that he offered to work for the group, but had not yet received a response. He mentioned one acquaintance who did work three days for the WPHO as an unpaid volunteer, but he maintained that skilled people would not work without pay.

319 East Main Street, price $32,000 

Houses listed under the name of Lucas Wang at other locations showed the same pattern: badly neglected buildings, deteriorated roofs, open or broken windows.  Neighbors of the partly boarded-up 319 East Main Street had seen no sign of anyone working on the house or cleaning debris from the property.

 4 Bell  Street, price $20,000

Tree growing from the roof of 4 Bell Street

A huge building at 4 Bell Street, probably once a boarding house, and sold for $20,000, has been vacant so long that a tree has taken root on the deteriorated roof.  166 Guy Park Avenue, at $25,000, is situated amid successful businesses, but exhibits roof damage and open windows.

 Broken windows at 166 Guy Park Avenue, price $25,000

Despite the failure, thus far, to address the immediate needs of such deteriorated buildings, the WPHO continues to look for more real estate opportunities.  Efforts to purchase the old Chalmers mill on the Mohawk River stalled when the city insisted that the unsafe structure be demolished as a condition for buying the prime riverfront property.

 74 Mechanic Street, price $30,000

77 Mechanic Street, price $33,000

The WPHO is also eager to finalize purchase, for $460,000, of the Clara S. Bacon Elementary School.  The 240 acre Adirondack Center Camp in Ephratah was bought in August for $400, 000. Jenny Wang, spokesperson for the WPHO, confirmed that discussions are underway for the purchase of the YWCA building in Gloversville, which has an asking price of $400,000.

 Clara S. Bacon School, price $460,000

All of the recent sales, completed or in progress, would exceed $3.5 million, not including renovation costs which could easily double or triple that number.

The real estate spending spree, initially welcomed by many local officials and residents, is evoking concern.   The failure to renovate or secure the houses , in particular, has not gone unnoticed.  Richard Leggiero, alderman for the fifth ward, participated in a recent meeting at which city officials met with Jenny Wang and Lucas Wang. “They didn’t seem to know how we do things here, so we sat them down and told them they needed licensed contractors and building permits. We told them the city will not pick up construction materials like sheet rock and lumber, and they need to rent dumpsters.”

The Moshers, a retired couple who live next door to 49 Mechanic Street, one of Wang's properties, said that the house, built in the 1830s and sold for $29,000 in August, was in desperate need of a new roof.  “Why are they buying all these old houses?”  Harold Mosher asked.

I posed the same question to Lucas Wang,  through his translator Jenny Wang, and he responded by describing his dream of preparing places for the thousands of people he expected to flock to this city to share in his teachings about health and serenity.

 Ziguang Shang Shi (Lucas Wang)

And perhaps this religious leader's faith in his own vision of Buddhism really is the only explanation behind the seemingly irrational bout of acquisition.

Buddhists Promise a Renaissance for Amsterdam, New York

 Author with Ziguang Shang Shi and his congregation

The World Peace and Health Organization has promised to invest a billion dollars in Amsterdam, New York and local people have had a mixed reaction. 

After residing very quietly for several years at an old Jesuit retreat house in nearby Auriesville, the Chinese Buddhists have moved into town in a big way. Since June, Ziguang Shang Shi and his congregation have paid over $3.5 million dollars in cash for two closed Catholic churches, a former elementary school, over 40 foreclosed homes and a large summer camp in Ephratah.

 Amsterdam voters narrowly approved a referendum to sell 

the Clara S. Bacon School to the WPHO

On September 21, local news reported that one of the purchased churches had been burglarized and eight Buddha statues, as well as some copper piping, were missing. Two local men, said by police to be suspects in other burglaries, were soon arrested. 

 Five Buddhas Temple, 

formerly St. Casimir's Catholic Church

On October 17, the Albany Times Union carried a front page article entitled, “Utopia Along the Mohawk?” which brought regional attention to the WPHO.

The group’s leader, Ziguang Shang Shi, also known as Lucas Wang, says that he was told  in a dream by Jesus to transform Amsterdam into a great spiritual and economic center. "Our purpose is to spread the message of world peace, our message of all humans being healthy. To spread the message that all religions are the same God, the same family. There is no conflict."

The article described the group’s self-proclaimed mission:

  

“Calling themselves the World Peace and Health Organization, Wang and his followers tout an ambitious plan to transform this old mill city along the Mohawk River into a booming monument to health and wealth. They said they can invest $1 billion to make it happen. Through investments and donations from China, the Buddhists envision Amsterdam as home to a solar energy plant, an elaborate cemetery, a cultural exchange center and a theme park. The Buddhists' investments so far are impressive -- the community has purchased properties totaling about $1 million.”

 

One of the many abandoned factories in Amsterdam

In a city strewn with abandoned factories, where population has fallen from a peak of  nearly 40,000 to less than 18,000 today, such a huge investment has been welcomed by community leaders. After the Buddhists purchased two dozen foreclosed homes for prices ranging from $700 to $65,000 at an auction on August 11, Mayor Ann Thane  told the Amsterdam Recorder: "Their vision is to bring people to reside here and work here, so hopefully this is wonderful for the city of Amsterdam.”

But many local people are skeptical about the Chinese-speaking newcomers. “Why are they buying all those houses?” asked a waitress at Emmy Lou’s Diner on Chuctnundra Street.  “My husband says they’re trying to take over the whole town,. And I don’t want to see what they’ve done to St. Casimirs.  I loved that church.”

Other residents are quite happy with the newcomers. Joe Pavlacka who lives near St. Michael's Church, welcomed WHPO investment in the city, although he did wonder if the group was actually the Falun Gong, a sect that has been persecuted by the Chinese government.  A man from Mayfield has attended two WPHO meetings and is quite interested in possible health benefits. And a professional pet sitter who brought her disabled sister to a meeting was also curious  about promises of improved health and well-being.. 

Several people commented on what good neighbors the WPHO people are, and how pleasant and unthreatening they are. “They are not out there committing crimes,”  said a man attending the temple dedication ceremony on October 27.

Personally, I received a warm welcome in my first visit to the Five Buddhas Temple, as St. Casimir’s is now known, on October 21.  After expressing my curiosity, I was invited to sit in on a lecture being given by Ziguang Shang Shi.  He was speaking in Chinese to a group of  33 people, who  were sitting cross-legged and giving him their full attention.   

 Ziguang Shang Shi speaking to his congregation

Ziguang soon brought me into the discussion, with WPHO spokesperson Jenny Wang as interpreter, and I was able to pose to him a series of questions which local people were asking:

1-  How many people will be coming from China to live in Amsterdam?

2-  Will the people from China settle and raise families here like previous immigrants?  Is it their goal to become American citizens?

3-  Why is the group buying so many properties? And, in particular, why do they need large properties like the Clara Bacon School and the former Adirondack Center Camp in Ephratah?

Ziguang answered none of these questions but simply repeated much of what was in the Times Union article: Jesus told him in a dream to come here; he has come to bring health to the people of Amsterdam; he will bring prosperity by opening new factories and other businesses.

However, despite what I initially saw as evasiveness, he did make a more productive dialogue possible by asking the congregation to face me, while he stepped aside. Our conversation continued, with Jenny’s assistance, for nearly an hour, after which we visited the main hall of the beautiful old church and viewed the five Buddha statues which have recently been imported from China to replace the statues stolen in September.

Statues of the five Buddhas in former St, Casimir's Chruch,
prior to unveiling at temple dedication ceremony

 During my first visit, I was invited to return for the formal dedication of the Five Buddhas Temple on October 27, which I did. Prior to the ceremony I had the opportunity to speak one-on-one with several members of the WPHO. Most spoke no English at all, but two women had a bit of English and responded warmly to my few phrases in Mandarin. The first lady told me that she had met Ziguang seven months earlier in Hong Kong and followed him here. The second lady said that she had come to this country one month ago.  

Other than Jenny Wang, I met only one other newcomer who speaks fairly fluent English. Unlike most of the women, Regina has shaved her head, which is common among Buddhist monks and nuns. She told  me that she has been with Ziguang since meeting him five years ago in Hong Kong.

A Chinese-born woman with very little English, now living in Albany, told me that she had been confined to a wheelchair until a few months ago when he cured her. She is now able to walk without a problem. "He is a very nice man," she told me.


In the course of my conversations with the WPHO congregation over two days, I came to a number of conclusions:

They are native Chinese, and the overwhelming majority speak little to no English.  I am unable to determine the total number of people who have come from China and now  live in one of the WPHO-owned buildings, but I have met 36 members.


Two American citizens, Mark Tennyson and Dayan Arias, were present both days, and Mark said that he wanted to learn Chinese.  He also reported that following spiritual exercises with Ziguang had greatly improved his health.  

 Ziguang presiding at temple dedication  ceremony; 

Dayan and Mark serve as honor guards to his right

I did not ask  those from China about immigration status or visas, but Ziguang Shang Shi said that he was a citizen of the world and did not intend to become a U.S. citizen.

They do not see themselves as  necessarily settling here permanently and answered with blank stares when I asked if they sought to become American citizens.  At one point, when Ziguang said he might go to France if people here did not want him, I asked the group if they would stay in that case or if they would follow their master. They cried out in almost one voice that they would follow the master wherever he went.

Of the 36 people I met, 25 are female. They vary in age. None are adolescents and a few are middle-aged or elderly. There are evidently no children.  Those who have come with Zihuang from China do not have employment outside the WPHO. Four of the men whom I met, including Mark and Dayan, are either US or Canadian citizens and do not reside in WPHO-owned buildings.

Although they resist the label, they see themselves more as missionaries, or perhaps pilgrims, than  immigrants. They, like many Buddhists, say that their way of life is not a religion, and that people can share the master’s teaching while keeping their own religions. However, their goal is to bring other people to share their faith in the master and his teachings. I saw only two women wearing the saffron robes traditional for Buddhist monks and nuns.

WPHO spokesperson Jenny Wang translating 

for Ziguang at temple dedication ceremony

It is the congregation’s understanding that they are here to prepare the city for a huge influx of people who will come from across the US, and from other countries, to share in the master’s teachings about serenity and health.  They believe they will be working on the many properties the group has purchased in order to accommodate the anticipated thousands.

However, there are some very large questions that neither the master nor his congregation has answered:

Despite the large financial resources they apparently have, is there any evidence that the WPHO will invest in enterprises which bring significant employment to those outside the group?

Although they say they want to attract thousands of visitors to their proposed healing and teaching center, what leads them to think this is at all likely?  

Who is funding the WPHO? The source of income is not clear, and this raises questions about the motivations for the extensive real estate purchases, and whether the Amsterdam community can count on them in the long term. 

And the fundamental question: What is the shared  belief system and is it as entirely centered on one man as it seems? 

It is traditional for a Buddhist sect to form itself around a single enlightened individual, and this has been true from the time of Siddhartha Gautama, the founder of the religion, down to the Dalai Lama today. Unlike, say, a pope or the prophet Mohammad, the enlightened one is seen as a  person with a powerful understanding of reality - but  not as a messenger or interpreter of a God outside the human mind. However, it is easy for those raised outside this tradition to become suspicious when so much wisdom or authority is attributed to a human being.

Ziguang gave me  his  self-published book, Holy Master Ziguang Shang Shi in USA; Miraculous Stories of Salvation, which is composed entirely of personal testimonies of what most Americans  would  call faith healing. Being a skeptic by nature, I found this to be immediately suspect. However, it is not unusual for physical healing to be associated with Buddhist religious practice, although it is certainly more central to them than to other Buddhist sects. (See "Buddhism and Healing", an essay by Alfred Bloom, professor emeritus at the University o,f Hawaii.)

As to the master personally, he certainly seems affable. However, he will speak  only Chinese and all communication goes through translation by his aide, Jenny, and this limited my ability to get direct answers to my questions.

WPHO members preparing for temple dedication ceremony

My greatest concern, after several hours over two days spent with the WPHO group, is with the isolation of  the members from China and their dependence on their leader.  They appear to be without families or children; they are in a completely alien culture; they cannot speak the language; and if they wished to leave, many would be unable to even ask directions to a bus station. I am not sure of their visa status but they do not have employment outside the group. 

In outward manner, they are very friendly and polite, and this has created a positive impression among many local residents. But only two or maybe three women I have met are able to communicate with English-speaking people and none, as far as I know, can communicate with the sizable Spanish-speaking population of the neighborhood. 

Therefore, they have to depend entirely on their leader and his two or three key aides for interpretation of the society around them. Jenny Wang consistently speaks for the group to the English-speaking world, and she evidently mediates all interaction with those outside the community. Zihuang is 67, and  I am sure his people hope he lives to be 120. But if he becomes incapacitated or passes away, it appears to me that they would be totally lost and the community would disintegrate - with it, all the promised hopes for a rejuvenated Amsterdam.

Imagine yourself placed in a similar situation in a remote city in China, and you will inevitably share my concern for these very engaging newcomers to our region.

Video of Ziguang Shang Shi, his followers and visitors from
Amsterdam community at Dedication of Five Buddhas Temple
October 26, 2010

Update November 3, 2010

Thinking about the plight of the Buddhists I describe in this post, I volunteered to share with them a simple team-based language learning strategy that I developed in an earlier career. It’s an easily replicated system in which pairs rehearse typical dialogues, then engage in conversation with native speakers, and then receive feedback from a second pair. The whole process requires only four people going out into the community. They could then model it for others in the group.

I spoke with with Ziguang’s chief aide Jenny and told her what I wanted to do, and asked how many people from China were in the Amsterdam area. She wouldn’t give me a definite number, or even a ballpark range. After some further questions on my part, she clarified by saying that people came and went from China.

This information suggests a very different perspective on the group. It seems possible that Ziguang only has a small staff here and that pilgrims arrive to meet with Ziguang  at the Western Shrine, as the Auriesville Retreat House is known to them – and then come to Amsterdam for only a limited time to  learn about how the proposed world city of peace and health is progressing. The building of this new city seems central to their developing mythology – and the stream of pilgrims from China, if that is  actually the case, may simply be comprised of small donors who are contributing to the real estate purchases. They could be compared with American Christian donors going to Africa, say, to see for themselves the results of missionary work they have supported.

 The Western Shrine in Auriesville (formerly Jesuit Retreat House)

from WPHO Chinese-language promotional material

If he is as short-handed as Jenny Wang implies, this could explain why so little is being done with the properties already acquired. Ziguang may not have anywhere near the 30 or 40 settlers that I thought he did. On the other hand, a clerk told me that the group has shown up at the Home Depot with “suitcases of cash” to buy building materials.  

There is still no convincing explanation for the extensive and continuing purchase of  real estate in Amsterdam and environs.  But more transparency on the part of the WPHO people would do much to allay local misgivings. And the first step would be for his staff to acquire enough English to speak in a relaxed way with people in Amsterdam – and I hope I can encourage them in making that possible.

Mother Ann and The Shakers of Watervliet

Ann Lee

From Mount Lebanon we traveled west to Watervliet.  There, not far from what is now the Albany Airport, Ann Lee and her small band of Shakers came in 1784.  Born in Manchester, England, Ann arrived in New York with seven followers, including the husband who soon abandoned her, just as the American Revolution was breaking out.  Perhaps because of her eight children,none had  lived past six, Ann preached celibacy as a central tenet of the United Society of Believers in Christ's Reappearing. Rejoicing in their faith, which they expressed through ecstatic singing and dancing, Ann and her followers were pacifists and paid little heed to the war which raged with special ferocity in upstate New York.

Leasing a small piece of land in 1776, the first Shakers set to work draining the swampy  ground and creating a farm. In 1780 Ann made a missionary tour of New England , attracting new followers and taking in some of the many orphans whose parents were carried off by war and disease.

On the day we visited the Shaker Village at the intersection of Heritage Lane and Meetinghouse Road in Watervliet, the only visitors were a group of developmentally delayed adults who paid close attention to the tour guide as she explained to them the purpose of the various remaining buildings.

Restored interior of the 1848 Meeting House

19th century drawing of Shakers dancing in a meeting house

As we listened to the guide, we could almost hear the lively stamp of Shakers dancing in this very space, and perhaps felt just a bit of their inner joy and peace. 

Work was central to Shaker life, and their industriousness brought great prosperity to their communist societies during the first years of the American republic. Here at Watervliet, the Shakers specialized in the production of brooms and garden seeds. They also operated a cannery.

 The Great Barn

Brethrens Workshop

Wash House & Cannery

In 1926 the City of Albany purchased the property and demolished several buildings. The others, however, are in good condition structurally, although their interiors are in poor repair and not open to the public. 

Not far from the village, we found the cemetery where 400 of the Shakers rest eternally.  Walking slowly past the plain stones, many of which attest to the advanced age common to the Shakers, we found the slightly larger stone of Ann Lee among those of her devoted followers.

My interest in the Shakers has been an historical one and I found the sect to be of interest chiefly for its subsequent  influence on American life. Although the celibate group dwindled down over the years, their belief in an imminent Second Coming was shared by the Millerites, and those other uniquely American forms of millenarian Christianity like the Seventh Day Adventists, not to mention the Branch Davidians, and the Assemblies of God who play such a large part in religious and political life life today. The ecstatic form of Shaker worship, and the speaking in tongues, has also remained with us. Even the Shaker belief that the work of conversion continues on into the afterlife has long been shared by the Church of Latter Day Saints, whose origins coincided in time and place with the high point of the Shaker movement.

19th century drawing of a Shaker girl falling into a trance

 Mother Ann Lee and her followers also deserve much credit for their pioneering concepts of gender equality. Women held equal place with men among them, and their theology reflected this.  God is dual, male and female, both Father and Mother to mankind. In their view, Jesus was only one manifestation of the eternal "Christ of the Ages." For them,  Ann Lee was another such avatar of the Christ, the female counterpart of Jesus, as the official creed of the Shakers attests:

Jesus Christ not only foretold the falling away, the coming of antichrist, he also foretold a reappearing, a coming again to gather and save. In his last interviews with his disciples he uttered some mysterious words, over which theological quibbling has spent itself in vain. Not to the wise nor prudent of this world came the word of revelation, but to the child in simple trust with heart of faith. The apocalypse of mystery that descended from cloud to sea at Patmos opened its meanings, when to the child spirit of Ann Lee came the call of God. We have watched her follow that call. We have seen her wrestlings and conflicts as flesh strove with spirit, as the cross, heavy and death bringing, was taken bravely up. We have watched her. as she subdued and slew the weakness and sin of her lower nature. We have heard her cries and moans of agony as the weight of a world's woe pressed upon her heart. We have watched her in prison, every nerve throbbing with the torture of that forsaken, narrow cell, where for fourteen days she was nourished by God's gift, sustained by His power. We have seen her in the prison cell in Manchester, baptized with the Christ Spirit. From that time she never faltered in her calm assurance of knowledge that to her had been given the revelation of the Maternal Spirit of God. Ann Lee always acknowledged Jesus Christ as her Lord and Savior, the Head of the Church; but, when the two anointed leaders, before whom she had confessed her sins and whom she had obeyed as her spiritual guides, recognized in her a superior endowment of Divine Maternity, and with the rest of the little circle acknowledged her as now their Spiritual Mother, she did not refuse the recognition.

Women of the Shaker community on the bridge in the Watervliet settlement

from the collection of the Watervliet Shaker Village

Although I am not usually given to any kind of mysticism, I did feel an unusual sensation when I placed my hand upon Mother Ann's stone, perhaps a presence or simply a reassurance that the divine principle of the universe is indeed a loving and maternal one.

The Shakers of Mount Lebanon

 

Most people who are interested in the Shakers know of Hancock Shaker Village, a well preserved settlement near Pittsfield, Massachusetts. A visit there is  a definite must for anyone who wants to explore the Shaker heritage.

 

 

 

Views of Hancock ShakerVillage



 

However, many visitors miss another important Shaker site only a few miles west over the Ndew York State line. Mount Lebanon was the real motherhouse of the Shaker world in the 19th century and promises to offer an even fuller vision of that world.

 

 

 Shaker woman in the 1870s

from the collection of the Shaker Museum and Library

The Shaker Museum and Library in Old Chatham is in the process of moving to Mount Lebanon. This is the world's most complete collection of  Shaker artifacts and documents,  and owes its existence John S. Williams, a great friend of the last few Shakers. The museum's new location will be a few miles away at  Mount Lebanon, the spiritual center of Shaker life from its founding in 1787 until 1947.

  Shaker Eldresses from about 1890-1910

from the collections of The Shaker Museum & Library

We visited Mount Lebanon as par tof a project to more deeply explore the effects of this Christian sect upon American life. The Shakers are best remembered today for the  fine quality of their workmanship and for the commitment to celibacy which, in contrast to other native forms of Christianity,  doomed their denomination to extinction. The United Society of Believers in Christ's Reappearing, as they called themselves,  shared many practices and beliefs common to the still thriving Mormon and Pentecostal traditions and were pioneers in practicing the gender and racial equality that is  so fundamental to our contemporary political and cultural life. They were also, however, rare among Protestants in the creation of celibate brotherhoods and sisterhoods similar to the monastic orders of the Roman Catholic faith.

Elderly remnant of the Shaker community, in the 1920s

from the collection of the Shaker Museum & Library

Mount Lebanon is located on Shaker and Darrow Roads in New Lebanon, near the intersection of routes 20 and 22, on a mountainside near the Massachusetts border. Our first stop was  on Cherry Lane at The Inn at the Shaker Mill Farm, a pleasant hostelry  in a renovated grist mill built by the "Church Family" in 1824. According to Peter Stott, this mill served to grind grain for the entire New Lebanon community, Shaker and non-Shaker alike. (The celibate Shakers arranged themselves in working communities they called "families," such as the Church Family, the Center Family, the North Family and so on.)

The Inn at Shaker Mill Farm

 A little farther up the western slope of the Taconic Range we found the many remaining buildings of the North Family. The buildings are now largely the property of the Darrow School, and many are in active use.  The entire area is listed as a National Historic Site and major preservation work has been ongoing, although not during our visit.

ruins of the Great Stone Barn at Mount Lebanon

Built in 1859, the Great Stone Barn burned in 1979. The structure, like others at Mt. Lebanon, is now being stabilized, thanks to funding from the New York State Department of Transportation, the Federal department of Housing and Urban Development, the World Monuments Fund and private donors.

North Family Wash House (1854)

The exterior of the communal wash house is also undergoing preservation effports, while other nearby Shaker structures such as the Meacham Dwelling House  are private residences.

The Meacham Dwelling House (1818)

There still remain many buildings used by the industrious Shakers to manufacture products for local use and for sale to the public, including The Forge and The Brethrens' Workshop.

The Brethrens Workshop (1825)

 The Forge, built between 1825-1828

According to Peter Stott, the  Brethrens Workshop was the principal manufacturing building among a small group of shops drawing on a common source of water power. Carpentry, broom-making and washing machines were driven by water power, which also provided power for the bellows and triphammer in the adjacent forge.

An interesting description of this community at its height can be found in the report of Charles Nordhoff who visited Mount Lebanon in 1875 and found  "all or nearly all the Shaker people—polite, patient, noiseless in their motions except during their "meetings" or worship, when they are sometimes quite noisy; scrupulously neat, and much given to attend to their own business." Elder Frederick Evans informed Nordhoff that the society no longer took in orphans "for experience had proved that when these grew up they were oftenest discontented, anxious to gain property for themselves, curious to see the world, and therefore left the society." The recent Civil War had also led to reduced membership since some of the young Shaker men, although raised as pacifists, had acceded to the pressures of conscription and gone off to war.

The survival of so many of the original buildings of Mount Lebanon owes much to establishment of the Darrow School at the site in 1932.A decade before the last elderly Shakers left Mt. Lebanon in 1948, they set in motion plans for a school to inherit their property. The private co-ed boarding school currently enrolls about 100 students and employs 30 teachers.

The Darrow School makes active use of Shaker buildings

Gazing across the fields once tilled by Shakers, we tried to imagine the lives they must have led, working so hard and yet denying to themselves earthly love and family.  Their joys we know of, from the many witnesses whom they invited to watch their ecstatic dancing and singing, but what of their sorrows, their doubts, their despair?

Our curiosity about these influential and unusual Americans still unsatisfied, we visited the set out for the first of the Shaker villages some thirty miles to the west, where the founder of this sect, Mother Ann Lee, was revered as a female Christ.

A Visit to Steepletop, home of Edna St. Vincent Millay

When we read in the Albany Times Union that Edna St. Vincent Millay's home was now open to the public, we decided that we had to visit. Located in the Harvey Mountain State Forest, Millay's farmhouse home can be reached by taking a dirt road just south of the intersection of NY state routes 22 and 203 in eastern Columbia county.

Visitors approaching the shrine

Edna St. Vincent Millay, or Vincent as she liked to be called, was "a rock star of her day and very much a diva," according to Peter Bergman, director of the Millay Society. The society's many volunteers have worked hard to restore the house and grounds and provide very informative and candid tours of the house.

Vincent , after living  in Paris and Greenwich Village, bought this former blueberry farm  and an additional 400 acres in 1925 for $9000. The poet and her husband Eugen Boissevain enjoyed company and had frequent visitors from the literary world of the 1920s and 1930s.

  View of Vincent's pool, where skinny-dipping was mandatory

 Restored arbor, where Vincent's poolside bar was located

When not entertaining, Vincent insisted on a strict schedule for her writing. In warm weather, she repaired to her writer's hut and was not to be disturbed.

The writer's hut

 Interior of writer's hut

 Eugen was extremely, some would say pathologically, devoted to Vincent. He not only served her breakfast in bed- he also vacated the bedroom whenever Vincent needed to entertain lovers of either sex.

The study, where Vincent was not to be disturbed

 The tiny bedroom to which Eugen was banished when 

Vincent's lovers came to call

Vincent's poetry, which followed traditional rhyme and meter in contrast to Eliot, Pound, Auden and the other poets of her era, was popular and she made frequent tours promoting her books and giving readings. Eugen and the servants continued to wait on her until he died in 1949.  Vincent was lost without her devoted spouse and evidently her drinking and drug use, always a problem, increased.  In 1950, while climbing the narrow staircase with a glass of wine in hand, Vincent fell to her death.

 The fatal staircase: The rung on far right broke as Vincent grabbed 

for it before tumbling to her death

Following Vincent's death, her sister Nora Millay Ellis and her husband continued Eugen's tradition of devotion to Vincent, or in this case to her memory. They kept the house unchanged for the next quarter century. On Nora's death, Vincent's youngest sister Norma donated the property to the Millay Society, whose volunteers  set about the challenging task of restoring the house and grounds. The sisters also donated 250 acres to the adjacent Millay Colony for the Arts, a retreat for artists.

A quarter mile up the road from Steepletop can be found the Millay Poetry Trail, which leads a half mile through the forest to the graves of Vincent and Eugen.

Preview

 A few of her poems:

What lips my lips have kissed, and where, and why (Sonnet XLIII)
What lips my lips have kissed, and where, and why, I have forgotten, and what arms have lain Under my head till morning; but the rain Is full of ghosts tonight, that tap and sigh Upon the glass and listen for reply, And in my heart there stirs a quiet pain For unremembered lads that not again Will turn to me at midnight with a cry. Thus in winter stands the lonely tree, Nor knows what birds have vanished one by one, Yet knows its boughs more silent than before: I cannot say what loves have come and gone, I only know that summer sang in me A little while, that in me sings no more.

Witch-Wife
She is neither pink nor pale, And she never will be all mine; She learned her hands in a fairy-tale, And her mouth on a valentine. She has more hair than she needs; In the sun `tis a woe to me! And her voice is a string of coloured beads, Or steps leading into the sea. She loves me all that she can, And her ways to my ways resign; But she was not made for any man, And she never will be all mine.

I shall forget you presently, my dear

I SHALL forget you presently, my dear,

So make the most of this, your little day,

Your little month, your little half a year,

Ere I forget, or die, or move away,

And we are done forever; by and by

I shall forget you, as I said, but now,

If you entreat me with your loveliest lie

I will protest you with my favourite vow.

I would indeed that love were longer-lived,

And oaths were not so brittle as they are,

But so it is, and nature has contrived

To struggle on without a break thus far, --

Whether or not we find what we are seeking

Is idle, biologically speaking.

Public tours

of Steepletop will be available Fri - Mon at 11:30, 12:30, 2:30 and 3:30. Each tour is limited to six people so call ahead: 518-392-3362. The Millay Poetry Trail is always open.

For more on Vincent's life, the best source is the 2001 biography, Savage Beauty by  Nancy Milford.