Perelandra Garden Workbook
A Complete Guide to Gardening with Nature Intelligences

by Machaelle Small Wright

Chapter 1:
Why Bother?
A Matter of Spiritual Integrity, a Matter of the Heart

OVERLIGHTING DEVA OF PERELANDRA
I would like to address the issue of change as well—specifically, the change the planet Earth is experiencing at the present time. Understand that the change we speak of regarding the movement from one era to the next—in your terminology, "Piscean" to "Aquarian" (see Sidebar Note 1)—is universal, and Earth is a part of this massive shift. Try to keep in mind that Earth is not experiencing some isolated process, but is actively and intimately linked with an overall process. I say this to you, and will most likely repeat it from time to time, in order to keep things in perspective for you. We on the devic level find that you on the human level have the habit of disconnecting yourselves from the larger picture. This is self-imposed isolation.
    Now, regarding nature and this change. It only stands to reason that if the whole universe is experiencing a major shift, that shift would have to be fully demonstrated in form on Earth. Mankind has the idea that he is participating in a change, but he has not on the whole looked beyond himself and recognized that everything around him is also participating in the same change.
    Those souls and intelligences who have been a part of Earth's evolution for the past two thousand years have diligently focused on establishing all functions of life in such a way that they fully demonstrated the energy dynamic of the Piscean era. All that existed on Earth, in whatever form, had to respond to the Piscean environment prevalent within the universe. To do otherwise would have been to place the planet in a position of disharmony within its own universe.
    Earth is not of the Aquarian age yet. It is in a transition period that is moving toward the Aquarian age. This very same can be said about the universe as well. The laws of the universe dictate that there be transition between points of change. To go directly from point A to point B would place an unacceptable strain on all life forms, either on this planet or within the universe. There would be spasm. Instead, there is transition. During the transition all that existed during the Piscean age begins its movement toward the Aquarian age. Form, structure, action, intent, attitude—all of this begins to shift.
    Earth is now fully participating in this transition. The chaos which you are experiencing and observing around you is in part a response to the transition. I say "in part" because, although a sense of chaos on some level is inherent in change, the degree of chaos and how it is manifested in action is up to mankind and however much he wishes to fight the transition.
    We turn our focus to gardening, for it is an excellent example of what we have been talking about. Those who were drawn to agriculture and gardening during these past two thousand years worked very hard to develop understanding, knowledge, tools and frameworks for action which successfully meshed with the nature with which they were working and in light of the Piscean environment. What they developed, by and large, responded to the Piscean dynamic. It had to if this aspect of reality on Earth was to be in harmony with the universe. Their struggles, growth and development were within this larger harmony. We on the devic level recognize their heart connection with the nature around them. Because of the present fragile state of the planet's natural environment, it is easy for mankind today to turn to these people and point a finger of blame. Accuse them of wrongful action. Even look to them as being stupid.
    What they accomplished was not wrongful or stupid. It was Piscean, and for the most part worked well within that era. But then the planet began to make its movement in response to the transition. In Earth time, that would be approximately 1940. And those things that worked so well within the Piscean era began not to work quite so well. The demands of the planet began to change and the old forms could not respond in balance to the new demands. The clashing of the old forms with the new demands for change, along with mankind's reluctance to let go of the old, have created a mess.
    What was developed in the area of agriculture and gardening during the Piscean era is not to be discarded, but rather used as the foundation upon which to build. Remember, you are in the transition, not the Aquarian era itself. Therefore, allow for growth and change, not destruction. For the sake of order and harmony, look to what was developed and what worked well, and allow that to be your starting point for the transition.
    The reason the garden at Perelandra is so successful is because Machaelle has opened herself to us—what she refers to as "nature intelligences"—in a co-creative partnership, and allowed us to direct her through this period of change. Her description to you of standing up in the garden from time to time and questioning her sanity is her way of expressing the chaos around change which I have referred to. As you see, because she is willing to move with the currents of the times, her response to the inherent chaos is not one of destructive revolution, but rather gentle recognition.
    The changes that have been instituted in the Perelandra garden work because they have the power of the existing dynamic of the universe behind them. If she were to hold onto those practices which worked so well in the Piscean era, she would then be acting contrary to the universal flow—and the Perelandra garden would reflect this. In short, to add our answer to the question "Why bother?," we feel that to do otherwise, to buck universal flow, would be akin to attempting to stop a tidal wave with your hand.
    I would like to add one more insight. Just as humans are working to adjust to the changing times, so, too, is nature. In the areas where man comes into active partnership with nature—forestry, conservation, gardening, farming, landscaping, etc.—he has the opportunity to help facilitate nature's response to the transition. In these areas we not only need mankind's cooperation, we need his active partnership. Notice that the areas I have singled out would not exist if it were not for man's desire to interface with nature. Therefore it is essential to our evolution in these areas that mankind open the door to us and consciously join with us in a new level of partnership so that we may work together to bring into form the necessary changes.

Let me give you a brief background on how Perelandra and I got started in this partnership.
    We moved from the city to the country in 1973. While city dwelling, I became interested in ecology and its corresponding responsible life styles. By the time Clarence and I moved to the country, the idea of putting in a vegetable garden on our new land was as practical and logical as putting a house on the land. I didn't give much thought to the matter. I just put it in. To do otherwise would have seemed odd to me. I had not had any gardening experience prior to this, so I spent the first couple of years educating myself as to the ins and outs of "good" gardening. I also listened to the advice of my neighbors, some of whom have fifty, sixty and seventy years of gardening under their belts. These are legitimate farmers who depend on the produce from their gardens for their main food supply. As a result, my first couple of years were quite successful. We had more food than we knew what to do with. However, the high amount of produce was directly related to the fact that I was using the insecticide Sevin. I began to think when I read on the back of the bag that I should not eat vegetables within twenty-four hours after spraying. Using Sevin pretty much assured me of successful production, but what was I doing to my body once I ate the food? And did spraying this stuff do anything to an already fragile environment? I didn't even raise the question of killing all those bugs—I still considered them pests who stood between me and a successful garden. But the questions I did raise led me to organic gardening.
    Organic gardening certainly addressed my concerns over our health and the environment. Its focus on overall balance and building healthy soil as being keys to better quality food made all the sense in the world to me. It still does. I consider organic gardening to be the foundation upon which co-creative gardening (the term I use to describe the Perelandra gardening process—see Sidebar Note 2) is built. But anyone who practices organic gardening knows that it is made up of a huge volume of hints, tips, ideas and practices—some of which, when tried, work and some don't, despite the fact that the organic gardener just down the road did exactly the same thing and got incredible results. Reading volumes on organic gardening in an effort to find the magical combination of practices that would give me the kind of garden one always sees photographed on the covers of books and magazines made me feel that not only would I not reach a respectable level of gardening until age eighty-five, but that I had no right to expect it before eighty-five. I had to put in my time like everyone else. I was just thirty-one years old, and the road to eighty-five seemed awfully long.
    By this time, it was 1976 and that's when Clarence handed me the Findhorn garden books. They introduced me to the idea that there was an intelligence in nature and if one applied oneself just a bit, one could communicate with these intelligences and "be told" what to do, especially in the area of gardening. To say the least, I found the notion appealing and worth a try. This is when I met (that meeting and my early education are described in Behaving) and began working with devas (pronounced "dey-vah," not diva, the singer, or dee-vah) and nature spirits.

Let's define some terms. In 1990 I asked nature for some definitions. (Those definitions, titled "Co-Creative Definitions Dealing with Nature, Life, Science, the Universe and All Else" are printed in their entirety in Appendix A.) I had a feeling that nature's understanding of certain words was not the same as our understanding. Here's how nature defined itself.

NATURE
In the larger universe and beyond, on its many levels and dimensions, there are a number of groups of consciousnesses which, although equal in importance, are quite different in expression and function. Do not misunderstand us by thinking that we are saying that all reality is human soul-oriented but that there are some aspects of this reality that function and express differently. We are not saying this. We are saying that there are different groups of consciousnesses that are equal in importance but express and function very differently. Together, they comprise the full expression of the larger, total life picture. No one piece, no one expression, can be missing or the larger life picture on all its levels and dimensions will cease to exist. One such consciousness has been universally termed "nature." Because of what we are saying about the larger picture not existing without all of its parts, you may assume that nature as both a reality and a consciousness exists on all dimensions and all levels. It cannot be excluded.
    Each group of consciousnesses has what can be termed an area of expertise. As we said, all groups are equal in importance but express and function differently from one another. These different expressions and functions are vital to the overall balance of reality. A truly symbiotic relationship exists among the groups and is based on balance—universal balance. You are absolutely correct to characterize the human soul-oriented dynamic as evolution in scope and function. And you are correct in identifying the nature dynamic as being involution in scope and function. Nature is a massive, intelligent consciousness group that expresses and functions within the many areas of involution, that is, moving soul-oriented consciousness into any dimension or level of form.
    Nature is the conscious reality that supplies order, organization and life vitality for this shift. Nature is the consciousness that is, for your working understanding, intimately linked with form. Nature is the consciousness that comprises all form on all levels and dimensions. It is form's order, organization and life vitality. Nature is first and foremost a consciousness of equal importance with all other consciousnesses in the largest scheme of reality. It expresses and functions uniquely in that it comprises all form on all levels and dimensions and is responsible for and creates all of form's order, organization and life vitality.

"Deva" is a Sanskrit word meaning body of light. This has little connection to what I experience when I am open to the devic level, but I accept the word. I simply experience an energetic presence which I don't normally see, but can feel and inwardly hear. The devic level is the architectural dynamic within nature that creates the blueprints for all form. In other words, it is the force that formulates every individual aspect of form on Earth. It is the creative force which determines the size, color, shape, weight, texture, taste, life cycle, and requirements of all form, all of nature. Each form has inherent in it its own deva. There is, for example, the Deva of Soil, the Deva of the Shasta Daisy, the Oak Tree Deva, the Carrot Deva. Each deva holds, as in a computer bank, all the specific information relative to its form. It also holds the information pertaining to how its individual natural form fits into the grand scheme of things both on Earth and within the universe. If there are to be any physical changes made—for example, changing carrots from the color orange to pink—they must be made within the devic level in order to maintain natural balance. Change made through our pure will and desire of humans disregarding the devic dynamic is called "manipulation," and results in a weakening imbalance which becomes part of the ecological disaster we presently experience. See Sidebar Note 3.

In Co-Creative Definitions, nature elaborated on the word "form." This might help clarify the above session from the Deva of Perelandra.

FORM
We consider reality to be in the form state when there is organization, order and life vitality combined with a state of consciousness. For the purpose of understanding form in a constructive and workable manner, let us say that we consider consciousness to be soul-initiated and, therefore, quite capable of function beyond what we would term "form." There are dimensions of reality in which the interaction of life reality is maintained on the level of consciousness only. There is no surrounding organization, order or life vitality as we know it. There is only consciousness.
    We do not consider form to be only that which is perceptible to the five senses. In fact, we see form from this perspective to be most limited, both in its life reality and in its ability to function. We see form from the perspective of the five senses to be useful only for the most basic and fundamental level of identification. From this perspective, there is very little relationship between this perspective and the full understanding and knowledge of how a unit or form system functions.
    All energy contains order, organization and life vitality; therefore, all energy is form. If one were to use the term "form" to identify that which can be perceived by the basic senses and the word "energy" to refer to that aspect of an animal, human, plant or object's reality that cannot be readily perceived by the basic senses, then one would be accurate in the use of these two words. However, if one were to use the word "form" to refer to that which can be perceived by the basic five senses and assume form to be a complete unit of reality unto itself, and use the word "energy" to refer to a level beyond form, one would then be using these two words inaccurately.
    On the planet Earth, the personality, character, emotional makeup, intellectual capacity, strong points and gifts of a human are all form. They are that which gives order, organization and life vitality to consciousness.
    Order and organization are the physical structures that create a framework for form. In short, they define the walls. But we have included the dynamic of life vitality when we refer to form because one of the elements of form is action, and it is the life vitality that initiates and creates action. See Sidebar Note 4.

Here is my understanding of nature spirits.
    In Behaving I referred to nature spirits as the blue collar workers within the realm of nature intelligence. I still hold to this imagery today but feel it is simplistic. My work with the nature spirits has convinced me that they are truly masters of understanding, bringing spirit into matter, energy into form. They tend to the shifting of an energy reality which has been formulated on the devic level, and assist the translation of that reality from a dynamic of energy to form that can be perceived by our five senses. In short, they constantly work with the principle of manifestation on Earth. They move the blueprints into form and action. They also function in a custodial capacity with all that is of form on the planet. That is, when not interfered with by humans, they tend to the care and needs of all physical reality, assuring perfection within form. The catch phrase in this is "when not interfered with by humans." One of my major learning areas at Perelandra has been to understand the relationship between nature spirits and form, to learn how to cooperate with it—even become an equal partner in it.
    When I am in the design and layout period of planning the garden early in the season, I am primarily working hand in hand with the devic realm. Specifically, the Deva of the Perelandra Garden. It is from this deva that I receive what is to go into the garden, which seeds to buy and which vegetables are to go into which rows. This is all part of the creative process. Once I have the information, I shift my attention to the nature spirit level, for it is here that I receive insight and assistance on process. That is, the best way to bring this garden into form. My day-to-day work in the garden is a co-creative process with the nature spirits. My focus is on bringing that which is of spirit into form and facilitating the perfection of that process. This is the nature spirit role as I understand it, and it is to them that I turn for my insights and lessons concerning how I am to participate.
    In terms of how I relate to nature spirits, let me assure you that I do not have a phalanx of little elves and gnomes wielding pitchforks and shovels in my garden. I experience nature spirits as individuated energy presences, but not in specific forms. In relating to humans, nature spirits have occasionally taken on specific form, but since my personal sensitivity is to energy, we connect on this level. I rarely see nature spirits. On a few special occasions I have seen swirling, multicolor balls of energy. Mostly, I sense that I'm not alone or can feel a tingling on my skin that indicates I'm not alone. My communication with them can be through sudden insight, intuition, visualization, kinesiology (see Sidebar Note 5) or a clear inner hearing. It all depends on what they're trying to get across to me and the most efficient and effective means for them to communicate what they wish to me. Their daily operations here at Perelandra are unseen by the naked eye. The results of their work, however, are very noticeable, and the energy that surrounds the quality of their work is easily felt.
    There is another distinguishing feature about nature spirits that will help you understand them and the differences between them and devas. Nature spirits are regional. Although I do not have a phalanx of little people visible in the garden, I do have my group of nature spirits who are connected to this land and what is happening here. Your connection will be with your own group. They are an intelligent reality that is individuated enough to be connected with specific geographic areas on Earth. Devas, on the other hand, are universal in dynamic. When I contact the Carrot Deva, I connect with the very same intelligent reality someone in China would connect with when making the same contact. Your Oak Tree Deva is the same as mine. Consequently, you can get devic information about your oak tree even if at the time you are a thousand miles away from your land and looking at someone else's oak tree. You can also get information about your oak tree while connected to my Oak Tree Deva. They are the same deva. However, you cannot get information about watering your oak tree while connected to my nature spirits at Perelandra. They don't know about your oak tree. You'll have to ask the nature spirits on your land who are tending to that specific oak tree. See Sidebar Note 6.
    To my knowledge, there is only one exception to this regional dynamic within the nature spirit level. This is Pan. As you probably know, there is a huge volume of traditional literature around nature spirits and Pan. Usually nature spirits are portrayed as cute, and Pan is portrayed as powerful and demonic. I've experienced many individual character traits with nature spirits, but never cute. I experience enormous power when connected with Pan, but I have never felt anything that can even remotely be characterized as demonic—only his power, which is equally balanced by love and care for me, Perelandra, and all of Earth.
    My working understanding of Pan is that he is "in charge" of the nature spirit level. He is devic in his presence. Pan is everywhere and available to us all. Whenever I wish to be connected to the nature spirit level in a general manner for whatever reason, I connect with Pan. If I have a question regarding an issue around spirit and form, and I don't know which specific nature spirit to contact for help, I go to Pan. If I have a question and I don't know if it's devic or nature spirit in nature (so to speak), I ask Pan to clear up my confusion. Then I connect with whomever he has recommended. It is my understanding that Pan oversees which nature spirits are where and doing what jobs. In essence, he is that level's organizing force. He's the nature spirit CEO.
    In light of his special position within the nature spirit level, I'll open to Pan for further clarification. See Sidebar Note 7.

PAN
Mankind's immediate relationship to Earth is through his contact and work with the nature spirit level. For, as Machaelle has pointed out, it is here that he learns the practical lessons concerning the fusing of soul power into form. This is why man has come into the Earth plane—to learn these lessons of relationship between the individual soul and physical reality. If one were to look at the dismal state of the natural environment on Earth, it would be easy to see that on the whole, man has barely begun to recognize the purpose of his existence on Earth, let alone explore ways to facilitate the fusion of soul energy into form for the perfect functioning of that energy through form. This same dynamic of purpose exists within all nature on Earth, and it is here man has the opportunity to learn these lessons and demonstrate them outside himself within the arena of nature. From this experience, he may draw what he needs in order to seat his own fully functioning soul dynamic into a fully functioning body reflection.
    All within the nature spirit level not only understand precisely what I am communicating to you here but are especially adept, due to the nature of our work, at practically grounding universal and soul energy into form. So rather than relegating us to entertaining and charming you through your arts, I suggest that you seriously consider looking to us as your teachers. This is the contact with you that we eagerly desire. All you need do is open your heart and your intent to us, and you will be most surprised at how quickly we will work to communicate what we know and what you need.

Also in Co-Creative Definitions, nature defined "devas" and "nature spirits." The following is what nature said.

DEVAS AND NATURE SPIRITS
"Devas" and "nature spirits" are names used to identify two different expressions and functions within the nature consciousness. They are the two groups within the larger nature consciousness that interface with the human soul while in form. There are other groups, and they are differentiated from one another primarily by specific expression and function.
    To expand our definition of form, it is the devic expression that fuses with consciousness to create order, organization and life vitality. The devic expression is the architect designing the complex order, organization and life vitality that will be needed by the soul consciousness while functioning within the scope or band of form. If the consciousness chooses to shift from one point of form to another point, thereby changing form function, it is the devic expression of nature that alters the organization, order and life vitality accordingly. The devic expression designs and is the creation of the order, organization and life vitality of form.
    The nature spirit expression infuses the devic order, organization and life vitality and adds to this the dynamic of function and working balance. To order, organization and life vitality it brings movement and the bond that maintains the alignment of the devic form unit to the universal principles of balance while the consciousness is in form.
    To say that nature is the expert in areas of form and form principles barely scratches the surface of the true nature (pardon the pun) of nature's role in form. It is the expert of form and it is form itself. A soul-oriented consciousness cannot exist on any level or dimension of form in any way without an equal, intimate, symbiotic relationship with the nature consciousness.

It has been over sixteen years since I began gardening under the tutelage of these nature intelligences and the result has been a garden in which all inhabitants, be they animal, mineral or vegetable, are compatible with one another. Each member of the garden enhances the health and well-being of all the others. And this includes the bugs. This garden is inclusive, not exclusive. I do nothing—organic or otherwise—for the purpose of repelling insects or wild animals. The focus is to create a balanced, wholistic environment in which all within that environment are enhanced. The results are not only more food than I know what to do with, but also food that has contained within it a very high level of life energy—light. In other words, the garden demonstrates balance, and the food this garden produces embodies balance.

In Co-Creative Definitions, nature also defined "balance" as it pertains to humans and other form—such as gardens.

BALANCE
Balance is relative and measured, shall we say, by an individual's ability to faithfully demonstrate the various elements comprising his larger reality through the specific frameworks of form in which one has chosen to develop. When what one is demonstrating is faithful in intent and clarity with these elements and the larger reality, one experiences balance. And those interacting with this individual will experience his balance. One experiences imbalance when there is distortion between what one demonstrates through the form framework and the intent and clarity of the elements comprising the larger reality as well as the larger reality itself.
    If you truly look at what we are saying here, you will see that balance as a phenomenon is not an elusive state that only an exulted few can achieve. Balance is, in fact, inherent in all reality, in all life systems. Balance is defined by the many elements within any individual's reality. And it is the dominant state of being within any reality and any form system. It is also the state of being that links individual life systems to one another and to the larger whole. When one says that he is a child of the universe, what one is acknowledging is the relationship and link of his higher state of balance to the universe's state of balance. Whether one feels linked to or distant from this relationship depends on the closeness or distance he creates within himself with respect to his larger personal state of balance—that dynamic which is part of his overall reality.

This brings me to why I bother. I was asked by several people what the Perelandra garden means to me. I can hardly believe the question is even asked, and I have barely been able to articulate even a sentence in response. I keep wanting to say, "Isn't it obvious!" Friends say I am naive to believe that it is. So I will try to answer.
    The Perelandra garden is my life, my heart and my very breath. It is my friend, my healer, my nurturer and teacher—about myself, my planet and my universe. It is my key to the universe. It is my access to spiritual truth and universal natural law contained within the universal flow. It is the demonstration of these truths and laws played out before my very eyes. It is my proof that what is spiritual truth and universal law courses through all reality—and this includes a garden. It shows me that what I see and experience in that garden is beyond all structures, all forms, and well beyond the notion of worship.
    It is my university of life. I draw from it my questions, answers, approach and direction. How I live springs from what I've learned and experienced in the garden.
    It has been my spiritual teacher in the deepest sense. On a daily basis, within the mundane framework of the garden, I experience and consciously work with truth and natural law. This little garden links me to the greater whole and allows me to experience reality beyond space and time—the fact that it sits on land on this planet is purely coincidental. And it has taught me that we are a vibrant, active planet fully participating in a larger, loving whole.
    It has taught me about power—my own and that which is contained in all life around me. About equality. About balance. About teamwork on a peer level. I have experienced an environment where the focus is maintained on the welfare of the individual parts as well as the health, balance and well-being of the whole. And I have experienced extraordinary results from that focus. It has taught me that life is truly beyond five-senses form and that form (five senses and expanded) is the essence of truth and life itself. Through it, I have dramatically changed my thoughts, my thought process, my knowing, actions and reality.
    This garden is a way of life which touches the core of my soul and through which my soul sings. It reconnects my conscious reality to the truths held within both my heart and soul, and from this I am reconnected back into the universal life force itself.
    This is what the Perelandra garden means to me, and this is why I bother.

When I was about to begin the Perelandra Garden Workbook, I felt that I was to draw one card from the Aquarian tarot (The New Tarot by John Cooke and Rosalind Sharpe) and that this card would clarify the direction of the book. I drew "The Knower" which says in part:

The Knower holds an egg to his heart and the egg sprouts a root with two leaves. The fruit of this plant is the winged and shafted Sun above his head. The Knower shall plant this egg in the earth and a new kingdom shall be grounded on Earth.

Reprinted from the Perelandra Garden Workbook, Second Edition by Machaelle Small Wright.
© 1987, 1993 Machaelle Small Wright. All Rights Reserved.