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Emergence: The Rebirth of the Sacred
Discusses the renewal of interest in religion and spirituality and examines the development of the author's mystical beliefs
176 pages, Paperback
First published October 1, 1989
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June 6, 2023
SPANGLER TELLS OF HIS OWN LIFE, BUT ALSO HIS VISIONS FOR THE FUTURE
Author David Spangler wrote in the first chapter of this 1984 book, “We are the eyes to see our world, the sensing elements to see ourselves. In us, whoever or whatever we are, lie the possibilities for new vision. To explore these possibilities, to be open to the seeing that promotes unfoldment is to do justice to our world. That’s why we’re here.” (Pg. 7)
He recounts, “While we were still living in Morocco, my parents, along with numerous other people living on the air base where we were, had had a sighting of a UFO… Phoenix in the late fifties… was… the home of several groups exploring the UFO phenomenon… we made contact with some of these groups and joined one, only to discover that UFOs were not the only thing on their minds. Most… proved to be interested in … parapsychological phenomena as well… Another thread that linked many of these groups … was a belief in the imminent dawning of a new age. As I encountered it then… The earth was entering a new cycle of evolution, which would be marked by the appearance of a new consciousness within humanity that would give birth to a new civilization… They would then enter a new age of abundance and spiritual enlightenment---the Age of Aquarius… in which, guided by advanced beings… they would help to create a new civilization.” (Pg. 16-18)
He explains, “The idea of the new age as a spiritual phenomenon comes from mystical and psychic revelations and the predictions of prophets such as Nostradamus and … Edgar Cayce. It is also discussed and prophesied in … groups such as the Theosophical Society and … the writings and teachings of Alice Bailey. Another source is anthroposophy… [of] Rudolf Steiner. While Steiner’s writings do not discuss the idea of a new age as explicitly … he prefigured many of the attitudes and techniques that a new age culture might embody.” (Pg. 18-19)
He continues, “Thus, the image of a new age is not really new at all… As to why so many people have accepted this strongly in these days, there are undoubtedly many reasons. Certainly, the stresses and tensions of our time, the threat of a nuclear holocaust, and the pace of technological change… all lend power to an apocalyptic climate… However, I feel there are reasons that cannot be pointed to logically, reasons of intuition and spirit… We hunger for that image… We look for what will proclaim us as beings of choice and development and empower our capacities for growth… It is no wonder, then, that the idea of a new age, properly understood and expressed as a transformative image of the future, should find a welcome in our midst.” (Pg. 19-21)
He observes, “The problem with the prophetic new age vision as often conceptualized in the fifties and sixties was that it shifted this accountability away from individual persons and onto the back of vast, impersonal cosmic forces. It took away an individual’s sense of being a cocreator with history, of being involved in a process of conscious and participatory evolution. Instead, it encourages an attitude of waiting for the ‘Event’ that would sweep away the old and usher in the new. This in turn bred a certain attitude of indifference to the world…” (Pg. 28)
He recounts, “Because of a background of psychic and mystical experiences during childhood that left me with a deep interest in the nature of spirituality… I left college and headed to Los Angeles. There I was joined by a friend of our family, Myrtle Glines, who has been my partner and colleague ever since.” (Pg. 24-25) Later, he adds, “From 1965 to 1970, Myrtle and I traveled the ‘new age circuit,’ lecturing, holding classes, and offering a counseling service… Lecturing itself was not difficult to me… I discovered early on that I did not do well working from a prepared text… My intent in lecturing has always been simply to share myself…” (Pg. 29)
He continues, “we had heard … of an interesting group … called the Findhorn community… I wrote to the head of the community, Peter Caddy, asking if Myrtle and I could visit… we received a letter from Peter inviting us up and saying that they had been waiting for two years for me to come. With an introduction like that, how could I resist?... Myrtle and I had only been at Findhorn for a day when we both realized that this was the place we had come to find, the contact that would open up our next cycle of work… It became one of the most creative places I have ever known, and its efforts were focused on discovering and developing models for living that would give substance to the idea of the new age… this philosophy of ‘we are creating the new age now’ became Findhorn’s policy… Myrtle and I stayed at Findhorn for three years, then returned to North America… With us came about a dozen others… (including one special young lade… who later became my wife)…” (Pg. 32-35)
He outlines, “I have observed that there are certain key ideas in whose absence the image and spirit of the new age cannot truly be said to be present… They represent a revisioning of culture, self, life, and spirituality.” (Pg. 36) He observes, “In many ways, the phrase ‘an emerging planetary culture’ is replacing the phrase ‘emerging new age’ among those whoa re concerned with such things… Such rewordings are more than cosmetic. They represent more accurately what is happening… The idea of a planetary culture brings very clear images to mind for me.” (Pg. 38-39)
He states, “The holistic universe is a reality, and from its center God works to open up humanity to a fuller experience of that reality. We are on the verge… [of] a new revelation of spirit and the sacred on behalf of our long-suffering world. Because I have experienced this… the new age is no theory to me, nor just a possible image of the future. It exists as a present and ongoing transformation., however imperfectly we may apprehend it.” (Pg. 68-69) Later, he adds, “The idea of the new age… is---and must be---an optimistic vision. It cannot be anything other.” (Pg. 76)
He explains, “I have developed the following criteria for recognizing the new age spirit at work when I encounter it: First, it offers a positive image of the future… it offers a vision of my capacity to create that future… Second, it offers a world view to guide my choices… It is holistic… It is androgynous… Third, the new age offers action… Fourth… I see the new age not just as a vision but as a very real spirit… This spirit is reaching for a new level of beingness and creativity, a new level of integration with the earth, and deeper state of communion with God.” (Pg. 82-84)
He acknowledges, “This new world will not be without conflict or struggle. It may well have its blind side, and therefore, its reformers and its dissidents. The new culture is not a utopia but a different set of perceptions of the value and nature of human life. It will have its own kinds of conflicts, but it will learn to solve them without threatening extinction to all life in the process.” (Pg. 114)
He concludes, “I have a dream… that one day we shall all walk this earth as if it were a new world… for we will see it and ourselves with new eyes and touch each other with a new and gentle spirit. We will know the delight of the sacred within us and around us and the joy of being partners, cocreators, with the earth and with God… the fulfillment of this dream is up to all of us.” (Pg. 163)
Nearly forty years after this book was published, its ‘optimistic’ vision seems less likely to be achieved. But this book will be of great interest to all those interested in ‘New Age’ ideas.
Author David Spangler wrote in the first chapter of this 1984 book, “We are the eyes to see our world, the sensing elements to see ourselves. In us, whoever or whatever we are, lie the possibilities for new vision. To explore these possibilities, to be open to the seeing that promotes unfoldment is to do justice to our world. That’s why we’re here.” (Pg. 7)
He recounts, “While we were still living in Morocco, my parents, along with numerous other people living on the air base where we were, had had a sighting of a UFO… Phoenix in the late fifties… was… the home of several groups exploring the UFO phenomenon… we made contact with some of these groups and joined one, only to discover that UFOs were not the only thing on their minds. Most… proved to be interested in … parapsychological phenomena as well… Another thread that linked many of these groups … was a belief in the imminent dawning of a new age. As I encountered it then… The earth was entering a new cycle of evolution, which would be marked by the appearance of a new consciousness within humanity that would give birth to a new civilization… They would then enter a new age of abundance and spiritual enlightenment---the Age of Aquarius… in which, guided by advanced beings… they would help to create a new civilization.” (Pg. 16-18)
He explains, “The idea of the new age as a spiritual phenomenon comes from mystical and psychic revelations and the predictions of prophets such as Nostradamus and … Edgar Cayce. It is also discussed and prophesied in … groups such as the Theosophical Society and … the writings and teachings of Alice Bailey. Another source is anthroposophy… [of] Rudolf Steiner. While Steiner’s writings do not discuss the idea of a new age as explicitly … he prefigured many of the attitudes and techniques that a new age culture might embody.” (Pg. 18-19)
He continues, “Thus, the image of a new age is not really new at all… As to why so many people have accepted this strongly in these days, there are undoubtedly many reasons. Certainly, the stresses and tensions of our time, the threat of a nuclear holocaust, and the pace of technological change… all lend power to an apocalyptic climate… However, I feel there are reasons that cannot be pointed to logically, reasons of intuition and spirit… We hunger for that image… We look for what will proclaim us as beings of choice and development and empower our capacities for growth… It is no wonder, then, that the idea of a new age, properly understood and expressed as a transformative image of the future, should find a welcome in our midst.” (Pg. 19-21)
He observes, “The problem with the prophetic new age vision as often conceptualized in the fifties and sixties was that it shifted this accountability away from individual persons and onto the back of vast, impersonal cosmic forces. It took away an individual’s sense of being a cocreator with history, of being involved in a process of conscious and participatory evolution. Instead, it encourages an attitude of waiting for the ‘Event’ that would sweep away the old and usher in the new. This in turn bred a certain attitude of indifference to the world…” (Pg. 28)
He recounts, “Because of a background of psychic and mystical experiences during childhood that left me with a deep interest in the nature of spirituality… I left college and headed to Los Angeles. There I was joined by a friend of our family, Myrtle Glines, who has been my partner and colleague ever since.” (Pg. 24-25) Later, he adds, “From 1965 to 1970, Myrtle and I traveled the ‘new age circuit,’ lecturing, holding classes, and offering a counseling service… Lecturing itself was not difficult to me… I discovered early on that I did not do well working from a prepared text… My intent in lecturing has always been simply to share myself…” (Pg. 29)
He continues, “we had heard … of an interesting group … called the Findhorn community… I wrote to the head of the community, Peter Caddy, asking if Myrtle and I could visit… we received a letter from Peter inviting us up and saying that they had been waiting for two years for me to come. With an introduction like that, how could I resist?... Myrtle and I had only been at Findhorn for a day when we both realized that this was the place we had come to find, the contact that would open up our next cycle of work… It became one of the most creative places I have ever known, and its efforts were focused on discovering and developing models for living that would give substance to the idea of the new age… this philosophy of ‘we are creating the new age now’ became Findhorn’s policy… Myrtle and I stayed at Findhorn for three years, then returned to North America… With us came about a dozen others… (including one special young lade… who later became my wife)…” (Pg. 32-35)
He outlines, “I have observed that there are certain key ideas in whose absence the image and spirit of the new age cannot truly be said to be present… They represent a revisioning of culture, self, life, and spirituality.” (Pg. 36) He observes, “In many ways, the phrase ‘an emerging planetary culture’ is replacing the phrase ‘emerging new age’ among those whoa re concerned with such things… Such rewordings are more than cosmetic. They represent more accurately what is happening… The idea of a planetary culture brings very clear images to mind for me.” (Pg. 38-39)
He states, “The holistic universe is a reality, and from its center God works to open up humanity to a fuller experience of that reality. We are on the verge… [of] a new revelation of spirit and the sacred on behalf of our long-suffering world. Because I have experienced this… the new age is no theory to me, nor just a possible image of the future. It exists as a present and ongoing transformation., however imperfectly we may apprehend it.” (Pg. 68-69) Later, he adds, “The idea of the new age… is---and must be---an optimistic vision. It cannot be anything other.” (Pg. 76)
He explains, “I have developed the following criteria for recognizing the new age spirit at work when I encounter it: First, it offers a positive image of the future… it offers a vision of my capacity to create that future… Second, it offers a world view to guide my choices… It is holistic… It is androgynous… Third, the new age offers action… Fourth… I see the new age not just as a vision but as a very real spirit… This spirit is reaching for a new level of beingness and creativity, a new level of integration with the earth, and deeper state of communion with God.” (Pg. 82-84)
He acknowledges, “This new world will not be without conflict or struggle. It may well have its blind side, and therefore, its reformers and its dissidents. The new culture is not a utopia but a different set of perceptions of the value and nature of human life. It will have its own kinds of conflicts, but it will learn to solve them without threatening extinction to all life in the process.” (Pg. 114)
He concludes, “I have a dream… that one day we shall all walk this earth as if it were a new world… for we will see it and ourselves with new eyes and touch each other with a new and gentle spirit. We will know the delight of the sacred within us and around us and the joy of being partners, cocreators, with the earth and with God… the fulfillment of this dream is up to all of us.” (Pg. 163)
Nearly forty years after this book was published, its ‘optimistic’ vision seems less likely to be achieved. But this book will be of great interest to all those interested in ‘New Age’ ideas.
July 15, 2014
How I adored this book in my youth, recommending it as the best guide to the New Age at the time (over and above say Marilyn Ferguson's Aquarian Conspiracy). It was all part of the dynamic that led me to living in Findhorn and devouring what Spangler wrote and said . . . What can I say? The author is not without a noble spirit. Yet in time, I would see there was so much Findhorn could never give me, nor give the world. For it tries to leapfrog over the greatest Mystery of all ... Or as Rudolf Steiner said bypass it. But from Steiner I would go even further in directions that bewildered my old friends at Findhorn. More about that here:
http://corjesusacratissimum.org/2013/...
http://corjesusacratissimum.org/2013/...
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