May/June 1984 RAIN Page 21 libraries and computers) to assist interested people in making connections. Findhorn and Chinook have made inroads into appropriate-technology and ecology circles over the past few years, each culminating in planetary village gatherings within the past two years. Both communities continue their evolution toward mainstream issues by sponsoring major conferences on economics this year. The networking of pioneering intentional communities fosters much of the bridge-building work in the progressive movements. I fully expected to find a lot of new-age 'hokey-pokey-ness.' My skepticism waned as I experienced the critical self- reflection of people. Intentional communities represent an attempt to synthesize many approaches: environmental, ecological, civil rights, equal rights. Third World, new-age, self- help, appropriate technology, bioregional, and the like. As a Findhorn member told me, "It's like a cosmic jigsaw puzzle. We all have different pieces and are trying to find ways to put the puzzle back together. What we need to do is blend the software of the spiritual community with the hardware of appropriate technolo- gy." Despite the different paths taken by political-change activists and spiritual-community members, they share the same source. Both consist of deeply committed people with uncanny intrinsic motivation toward building a better world. There is little self-aggrandizement. Almost all view their work as a service to a higher purpose—be it to the community, to the issue at hand, to the planet, or to the divinity within us all. One aspect common to both political and spiritual camps is the preponderance of meetings. Although in recent years a good deal of progress has been made in social-change circles concerning group dynamics (such as the work of the Movement for a New Society and socialist/feminist theories), we activists can learn a lot about process from spiritually based communities. An "attunement"—a kind of group meditative focusing— begins virtually every activity at communities like Chinook and Findhorn. Group members make decisions by turning within and seeking an answer in silence; in this way they can quickly reach a consensus, or continue through discussion and further meditation until the solution is obvious to everyone. Other intentional- community techniques to enhance group cohesion and build esprit de corps, including frequent personal sharings and celebrations, also need to be explored and adapted for change-oriented groups. I have no clear-cut answers, but I feel it's time to move on from the "either/or" syndrome. Since I choose to live in the city and work for community change, I accept the complexities, frustrations, and even absurdities as part of everyday urban political life. Yet I still find myself motivated to search for those elusive threads that make connections and help weave together progressive actions. We will always need imagination, bold action, and social experiments. Vanguard communities like Findhorn and Chinook are evolving into sustainable villages working with global perspectives. These models emanate from a convergence of ideas, people, tools, and technologies. I find this exciting; it helps inspire me to continue working, in my own way, for a better world. □ □ Findhorn's Universal Hall was built solely by members and guests.
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