Findhorn: The Organic Center

Editor’s note: This is the Afterward from new edition of The Findhorn Garden Story: Co-Creation with Nature in the 21st Century (Findhorn Press, June 2008).

greater vision could be given humankind han for God to say to us, "You
are my beloveds.
Build with me, create with me."

The theme of the Findhorn garden – the cooperation of humanity with the kingdom of nature, as represented by the devas and the nature spirits – has great significance in reorienting our consciousness towards the more holistic and transmaterial outlook that planetary survival would seem to require of us. The importance of the garden, as indeed of all areas of the community, lies in demonstrating the processes of the organic nature of consciousness attuned to the center and oneness of all life. Such an attunement can invoke and use in balance the formative, creative energies of the universe for the transformation of matter and the rebuilding of the Earth.

At a time when much is being written about the possibilities of communication with extraterrestrial beings, it is instructive to realize that we are surrounded by a world of intelligent lives who wield the most potent forces on Earth and who are eagerly waiting to enter into renewing a meaningful dialogue with us. As Dorothy and Roc (Robert Ogilvie Crombie) have eloquently pointed out, these lives have much to teach us and, in turn, they look to humanity for help and instruction in furthering the causes of evolution. They offer us a true partnership, as well as affirming humanity’s essential divinity. Humanity has been playing with the fringes of true power, and has come close to destroying its world in the process. Findhorn now demonstrates the entry into a shared realm of real power, consecrated by a partnership of love, wisdom and understanding.

Deeper than that lies another message, as well, which the cooperation demonstrated in the Findhorn garden and its community has to offer. Deva, elemental, human – all participate in and reflect the same universal processes of growth. Our planet is informed with a life and a spirit which is gradually unfolding itself, realizing its latent potentials. This process repeats itself on every level of being. It can be symbolized by the unfolding seed that reveals through the various life stages of a tree, a flower or a vegetable the wholeness of what it is. The esoteric traditions of all cultures speak of the "withinness" of things that seeks to externalize and to fulfill itself. If we think of our planet as an organic, growing system – a living being – then it, too, has an image of fulfillment buried within its seed center, an image that is using all of nature as its means of emergence.

Within such a concept, humanity occupies a unique position. We are the kingdom of synthesis: part of us has evolved from the Earth, part of us has descended from a higher and cosmic level. We are, the devas say, their brothers, once part of them, who diverged into a different course of evolution while still retaining devic qualities within our higher natures. We are linked to the elementals, as well. We share in the biosystem, the ecology, the psychic energies of the natural world of Earth, yet we participate in a world of thought and intuition and of spirit that extends beyond this world. Unlike the patterns that encompass the evolution of plants and animals, our evolution is open-ended, open to creative repatterning by our own consciousness. (This potential, which is basically spiritual, is dimly reflected in modern attempts at genetic engineering and bio-molecular manipulation to change hereditary programming.) We can become true Lords of Evolution, taking over our own development from the forces of planetary nature which have brought us this far and extending that awareness and ability to assist the entire field of Earth’s evolution.

Thus, humanity represents the stage of Earth’s unfoldment at which the planetary soul becomes not only self-aware but functionally and creatively conscious of the processes through which growth, awareness and the externalization of spirit through form take place. Such a consciousness can say not only, "I am," but it can also say, "I know how I am what I am. I know and can work with the processes of identity through which I am becoming what I am." The devas are personifications and embodiments of these processes. They represent to humanity the consciousness which it must manifest in order to take its next evolutionary step.

To me, the New Age consciousness is essentially self-aware and rooted in its organic center of identity, that point where consciousness emerges from pure being into dynamic becoming. Such a consciousness participates knowingly in the growth process by understanding that process and thus wielding its energies. The essence of all growth processes is, in fact, divinity. Therefore, this consciousness is aware of divinity, but not as a thing, a possession, nor as some external agency that directs it. Rather, divinity is the very core and source and identity of the process of its being. Living that process with awareness, the New Age consciousness is capable of becoming one with its "Father" or source. Revealing the secret of the creative power of organic, integrated growth is Findhorn’s contribution to this unfolding consciousness within humanity.

The affirmation of the organic center of identity and the process of emergence pervades Findhorn. Whether perceived through the devic or elemental influences of the garden, through attunement to God and to divine guidance, or simply as the creative spirit working through individuals who are given freedom to fulfill themselves in relation to a creative community, this process is the true phenomenon of this center by the North Sea. They are not just growing vegetables and flowers on barren sand. They are working with the processes of emergence and drawing out of Earth its potential. This actualization of the living Self of the planet is what has transformed the barren sand into a garden. The same is true for the members of the community. These people are not unfolding because they are working in a garden, a pottery, a college, or any of the other activities in which Findhorn is now engaged. They are being transformed into new people because they are learning to identify with the process of themselves, rather than with their forms. They are learning to understand and to be the growth energies that are stored within the depths of their organic psyche, their seed center of individuality.

Findhorn sounds a note of return to nature, but this can be deceptive, for it is not just the nature of woodlands and forests, of meadowlands and gardens, of shaded glens and still lochs and ice-crowned peaks. The return is to the dynamics of nature, the "nature" of nature. It is a return to the soul and intelligence and divinity of nature of which humanity is an integral part and through which the spirit of man is revealed. This is the world that Findhorn demonstrates. This is the Findhorn garden story, the story of the processes by which the world was born and by which it evolves; the processes by which the world now reaches, with the help of humanity, for a new unity of spirit and release of energy in evolution.

In this demonstration, Findhorn and the garden straddle the past and the future. By drawing us back into myth and legend and into cooperation with the spirits of the Earth, the elves and fairies and gnomes, Findhorn invites us to a more ancient time when man was young and shared his world knowingly with these beings. This priceless gift of wonderment invites us to become as little children, dancing in an elven ring of quicksilver delight and walking near the majesty of the great god Pan. We are offered the renewal of links only recently forgotten in the rush to industrialize the Earth. Yet at the same time, Findhorn proclaims the image for humanity of a new maturity, the birth of the consciousness of participatory divinity, of co-creation with God.

On little more than three acres of land, one-half of a caravan park, these people are forelighting the destiny of the race, the Once and Future Race of the Garden, through consciously working to understand and to express the identity at the core of their organic center.

Whether you tend a garden or not, you are the gardener of your own being, the seed of your destiny. As demonstrated at Findhorn, the principles involved go far beyond gardening and embrace all activities of life. Perhaps in these pages you have discovered ways to make your own sandy places bloom with new life and to enter more fully into the cosmic adventure of living.

First published at the height of the garden’s fame, the new edition of The Findhorn Garden Story (Findhorn Press, June 2008, $24.95) contains inspired colored photographs, available for the first time, to illustrate the story and reveal its magic. The book provides a remarkable insight into the authors, Peter and Eileen Caddy and Dorothy Maclean, Robert Ogilvie Crombie, David Spangler, etc., and their absolute belief in the art of manifestation. The beautiful color photography goes hand-in-hand with their fascinating descriptions of their work in the garden and their co-creation of its miraculous produce with "nature" spirits. The book is also a look back at the beginnings of what is today a world-renowned spiritual and ecological center – the Findhorn Community – pioneering spiritual learning and ecological practices.

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David Spangler is an internationally known spiritual teacher and writer. In 1970, he was invited by the founders of Findhorn Foundation community in northern Scotland, Peter and Eileen Caddy and Dorothy Maclean, to become a co-director to help lead and develop the community. He occupied this position until he returned to the United States in 1973. Since then David has traveled widely within the United States and Canada giving classes, workshops and lectures. His themes have included the emergence of a holistic culture, the nature of personal sacredness, our participation in a co-evolving, co-creative universe, partnering, and working with spiritual realms, our responsibility to the earth and to each other, the spiritual nature and power of our individuality, and our calling to be of service at this crucial time of world history. Many of these themes come together in his primary work, which is the development of a spiritual perspective and practice called Incarnational Spirituality. Copyright © 2008 Findhorn Press. All Rights Reserved.



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