Spiritual Community: moving on from the dream

In Article Of The Month by wjjhk


The past six years of working on the Koruna Project have left me in no doubt about the appeal that the idea of belonging to a spiritual community holds for so many people.

A clue as to why it should be so attractive and inspirational, is surely provided by Master DK, who encourages us to see the group as the lower correspondent of the soul. The yearning for community is the yearning of the personality, in its state of separation, for absorption by the soul.

Living together in a rural environment, in a state of self–sufficiency, away from the pressures of modern urban life, remains the model for a spiritual community, although what precisely is to be done within such a community and what might be said to be its point, is often rather vague, because what the personality gets on its own, comfort-loving terms is not spirituality. Spirituality is, after all, the transformation and refinement of the energies of the personality, not a lifestyle. A communal lifestyle may assist this transformation, depending upon the strength of the intention within the community and upon how well that intention is carried through into its daily life. The monastic experience, as we know, was a foundation stone of Piscean Age spirituality. But the mere coming together of a spiritually-aware people guarantees nothing, except perhaps, that across the group, the level of practical skills will be below average and the grip on physical realities more tenuous, because this is the legacy of the distrust and distaste of Piscean spirituality for materiality.

Many of those who have approached the Koruna Project since its formation have been, in truth, indulging a dream, hoping to find a safe haven for themselves and their families; an established community, dedicated to the physical and spiritual welfare of others, which would welcome anyone who simply uttered the words I have this dream…; a community which would impose nothing upon them, nor ask anything of them. And all of this was to be found in an expensive EEC country, without money being mentioned! A dream indeed, but a powerful one.

We were not always heard when we said that the Koruna Project was about the work to be done, and not about the people doing it. This work is the bringing through and distributing a new kind of spiritual knowledge. The knowledge may have a transformative effect on those who are involved, but the concern of Koruna is planetary service, not personal development and still less survival, which as an end in itself is not good enough for any group with an understanding of the opportunity that is 2012.

The formation of a community was an option, which we pursued for several years, but rarely was there any real interest in, or understanding of, the work to be done by Koruna in Lapland; and when the work was taken hostage by time-consuming personal issues about relocation and separation, I stipulated that we would discuss communal living arrangements only with people who made their own way out to Lapland, and proved their resolve, not simply to me, but to themselves. The biggest practical problem with which we had to deal arose from the fact that the engagement with the romantic idea of community is not a preparation, especially in the present circumstances, given the reality of separation from those they would be leaving behind. People in emotional turmoil are not available to work, and it is hugely expensive in terms of resources to hold open a door for those who, because they are in a divided mind, are not in a position, materially or emotionally, to fully commit and contribute. Community had become the tail that wags the dog. A mere handful of single-minded people is able to do the work much better, and that is how we are going forwards.

How we organise ourselves whilst we do this work is of secondary importance. Whether those involved chose to live together or not was, and remains, immaterial; whether those who are part of the Koruna Project remain in Lapland or simply visit is also largely unimportant to the work.

Of course, we have to survive, but this much is true for anyone, in any place, in any time, and is a matter for good organisation and common sense; and it has never been common sense for us to separate out or set ourselves apart from the larger indigenous community who have withstood adversity for generations.

I am aware there has been disappointment at this perceived abandonment of the idea of a spiritual community, and not just amongst those who hoped to become involved. For many it was a symbol of something: a new order, perhaps, for all it is an old model. But the quicker an illusion is dispelled the sooner people can find something more in line with their expectations, if indeed these Utopian things exist any-where other than in the realm of ideas.

 The difference between a fantasy and a vision is, surely, in the degree of personal responsibility that we take to make that which is desired a physical reality. Anyone is at liberty to try and create the community they dream of. But where there are only consumers, rather than creators, then there are only fantasies.

What is important to the task that Koruna undertook to do back in 2006, and which is going ahead now, under the aegis of Koruna Educational, is the distribution of a small body of knowledge which will enable us to deal creatively with the changed planetary circumstances in which we will find ourselves after this year. We do not know in detail what they will be, but we do know, beyond all doubt, that a different response is now required from the human kingdom.

Shamballa’s strictures are contained within the Planetary Guidelines. These can be followed by anyone, anywhere in the world.

If, through our educational events we send people away with a new awareness; or if people follow the Vingilot Programme and learn the methods given in Part Three, Planetary Service, which is going up on the website this autumn, then they become a part of the Koruna -community, wherever they are in the world.

It is then over to those who receive the knowledge to organise themselves to share it with others in their own environment.  How they do that is up to them, but this knowledge needs to be taken into the other Safe Locations as a matter of priority.

We will remain in touch with each other just as long as we can, and we do not know how long this will be. So far, the events we are expecting at the end 2012 are a concept; we have not yet engaged with the physical reality, and when we do we will face the challenge of finding our way through it to carry on with the educational task, because that  is a part of what we have undertaken to do.

This arrangement is far removed from the idea of a group of people, gathering together against the on-coming storm, and has none of its comforting glamour. But for Koruna, a community spread across national boundaries and into the Safe Locations is now more appropriate and more alive than a model of physical community that is fashioned from wishful thinking.

Suzanne Rough
October 2012