JANUARY 2025 BLOG - NEW YEAR SYMBOLS

 

 

 Image of Earth at Summer Solstice

         

January 2025 blog – Reflections Yaro

 

 Dear readers,

 Recently I have been reflecting on the symbolic meanings that we receive from our mother Earth. I find that these images are as ancient as the Universe. 

 Michael Meade, my mentor, states that at the beginning: “This is not just the dark time of the year, but increasingly dark times for everyone, especially for those who care for the souls of other people and for the well-being of the Earth we all live on.” He goes on to describe how ancient symbols and practices at the Winter and Summer Solstice served as a reminder of the cosmological connection between the human soul and the hidden unity of life. 

Symbols have the power to bring the mind and the heart together and connect us to the deepest truths of life. A Christmas tree can stand for the Tree of Life, as it represents both the still point at the center and the power of life to change and renew itself. Simply lighting a single candle in the midst of darkness can be a reminder of the eternal process of renewal and restoration that is an essential, yet easily forgotten aspect of all of life.

At this time, as we enter the new year - 2025, it is imperative for all humanity to connect to the images that indicate the hope and light we are beginning to reclaim from the darkness of wars, crises, and evil leaders.

The Tree of Life

 The Tree of Life symbolizes interconnectedness, growth, and resilience across cultures and traditions. Its roots delve deep into the earth, representing grounding and connection to one's origins, while its branches reach toward the sky, symbolizing aspirations and spiritual growth. This balance teaches individuals the importance of staying rooted while striving for personal and collective development. People can benefit from its meaning by embracing life’s cycles, fostering unity with nature and others, and finding strength in adversity, inspiring personal growth and harmonious relationships.                        

THE MEANING OF JANUARY IN HISTORY

  January (in Latin, Ianuarius) is named after Janus, the god of beginnings and transitions in Roman mythology.

Traditionally, the original Roman calendar consisted of 10 months totalling 304 days, winter being considered a month-less period. Around 713 BC, the semi-mythical successor of Romulus, King Numa Pompilius, is supposed to have added the months of January and February, so that the calendar covered a standard lunar year (354 days). Although March was originally the first month in the old Roman calendar, January became the first month of the calendar year either under Numa or under the Decemvirs about 450 BC (Roman writers differ). In contrast, each specific calendar year was identified by the names of the two consuls, who entered office on March 15 until 153 BC, at which point they started entering office on January 1.

Various Christian feast dates were used for the New Year in Europe during the Middle Ages, including March 25 (Feast of the Annunciation) and December 25. However, medieval calendars were still displayed in the Roman fashion with twelve columns from January to December. Beginning in the 16th century, European countries began officially making January 1 the start of the New Year once again—sometimes called Circumcision Style because this was the date of the Feast of the Circumcision, being the seventh day after December 25.

Historical names for January include its original Roman designation, Ianuarius, the Saxon term Wulf-monath (meaning "wolf month"), and Charlemagne's designation Wintarmanoth ("winter / cold month"). In Slovene, it is traditionally called prosinec; the name, associated with millet bread and asking for something, was first written in 1466 in the Škofja Loka manuscript.

SYMBOLS FOR JANUARY

 

Winter in the north

Garnet gemstone

Snowdrop (Galanthus) flower

 Here is an essay by Michael Meade reflecting on the New Year 2025.

 Although there can be no quick fix for all that troubles the world at this time, the aim of traditional New Year rites was to end the reign of the old year in order to begin everything anew. The idea was to follow the course of nature in which the world descends into darkness before the light and the energy of life begins to return.

 The old idea was not simply the turning over of a calendar, but the understanding that a capacity for transformation and regeneration resides at the heart of nature, at the center of the cosmos and in the heart of humanity as well. The point was not to be naive and deny problems that must be faced, but to return to the origins of creation and symbolically participate in the capacity of life to renew itself.

 For, small and insignificant as we may increasingly feel, we carry within our souls a spark that is connected to the galaxies and to the origins of creation. On one hand we are time bound, on the other we are secretly tied to eternal things that transcend the limits of time and place. By symbolically participating in the dissolution of time, ancient people were temporarily delivered from their faults and failings and had their original life potentials restored.

 Although this primordial sense of rejuvenation and renewal does not remove suffering or injustice from the world, it becomes more important if we are to avoid overwhelm and navigate the chaotic and exhausting times in which we live.

 We live amidst a shattering of paradigms that radically alter familiar patterns in both nature and culture. As the future of the Earth itself becomes increasingly uncertain the search for genuine knowledge begins with accepting the sense that we truly do not know what the New Year might bring. To find the kinds of insight and wisdom we most need, we must accept the condition of “not knowing” that parallels the uncertainty and darkness that appear before creation occurs.

 Inside all stuck situations there is a deep vulnerability that can lead to a release of unexpected imagination and inspired ideas. In Zen Buddhist traditions the practice of shoshin translates as “beginner’s mind.” Shoshin begins where received ideas and accepted patterns are left behind as an innate capacity to awaken from within begins with “not knowing.” The open and humble attitude of a beginner makes us less likely to simply repeat old patterns of behavior.

 While those who claim to be able to solve the complex problems we face may claim dogmatic certainty, the openness of the beginner is more likely to find the true nature of a situation. A principle idea in shoshin is that in the beginner’s mind there are many possibilities, but in the expert’s mind there are few. Thus, beginner’s mind offers a particular kind of wisdom based upon a willingness to be at the edge where life remains open to many possibilities and unrealized potentials.

In keeping with the sense of many possibilities, the ancient term for beginner’s mind has more than one meaning. Shoshin can also mean something or someone that conveys “genuine truth.” Thus, it can refer to a work of art or a person that is genuine and not a fake or an imitation. When we draw from the root of our deeper self, we become more authentic and able to act in alignment with the inner spirit and the genuine aim of our souls.

 As a practice, beginner’s mind can also involve the sense of forgiveness. For only when we forgive ourselves for mistakes and misdeeds can we let go of the ties that bind us and be released from the need to repeat the mistakes of the past. In that sense, not knowing, being open to change and forgiving ourselves and others turn out to be key ingredients in seeking to rejuvenate, start anew and be able to imagine and contribute to a better world.

 Something ancient and knowing is trying to catch up to us and being fully present when a moment in time breaks open to unseen possibilities depends upon practices like beginner’s mind that help us be authentic and original and able to start anew. In being more open and forgiving we become more able to unlock untapped capacities for creativity, flexibility, and resilience.

 In the open moments of life, we become connected to the heart of nature again and can sense what the ancients meant in saying that all of life is sacred, and that can be a grace in the world and at the edge of every moment.

DECEMBER 2024 REFLECTIONS.

 

STANDING ON THE EDGE OF LIFE

DECEMBER 2024 BLOG – REFLECTIONS YARO 

 Dear  reader, 

Today I am reflecting on the coming of the final day for 2024. I wonder how many of us are now shopping for a good ham or gifts for family? Has anyone spent some time reflecting on the meaning of Christmas? That a 33-year-old young man was killed on the cross for preaching love? 

 “Well, we may think: “This happened more than 2000 years ago, and we are now a new and more enlightened society. Yes and No is my answer. The current conflicts and wars in the Middle East and Ukraine, demonstrate that our societies continue killing and destroying innocent people. We are still as if STANDING ON THE EDGE! 

This reflection led me to a person who is writing and speaking about sacred ideas to help people attain a more enlightened mind. Her name is Joan Halifax. I am including her summary of her book and recommend you get it and read it as a Christmas message for all humanity today. 

 Standing At the Edge - by Joan Halifax Standing At The Edge explores Joan Halifax’s theory that there are 5 ‘Edge States’ – 5 internal/interpersonal qualities that are keys to leading a compassionate and courageous life. Halifax calls them ‘Edge States’ because over the ‘edge’ they have harmful flipsides. The 5 Edge States are: 

ALTRUISM: EMPATHY, INTEGRITY, RESPECT, and ENGAGEMENT, and their negative counterparts are pathological altruism, empathic distress, moral distress, disrespect, and overwork. There is also a final section on compassion. 

I thought (for various reasons) that Standing At The Edge was going to be about facing death, but I completely misunderstood the premise. I kept reading though because altruism, empathy, integrity, respect, and engagement are qualities I feel make for a good life, and are certainly qualities you need as a caregiver to someone who is dying. So why not. Take what you like and leave the rest.

 How to approach altruism: Direct your altruism from a place of selfless goodness and not out of fear, duty, obligation, or the need for social approval. Altruism aimed at “fixing,” “helping,” or “rescuing,” instead of serving is pathological altruism, which frequently leads to burnout. Notice if you are “othering” the object of your altruism. Aim instead to develop your sense of mutuality and compassion for others. Bear witness to suffering with courage and openness, and respond with care. 

 How to approach empathy: Empathy is our capacity to understand the physical, emotional, or mental experiences of another – to see through their eyes. If we overidentify with suffering, or can’t release the experience, we face empathic distress. Like other stress responses, there may be anxiety and emotional turmoil; we might feel numb or be filled with anger. In most cases, we withdraw. To pull yourself out of empathic distress make sure you are setting limits, offering your empathy unconditionally and without expectation, and recognizing the common good as well (to balance the negative). 

 How to approach integrity: To have integrity is to have a conscious commitment to honor strong moral and ethical principles – to abide by our values. When others violate our moral values we can experience moral suffering. Being unable to right a wrong, witnessing (or participating in) unconscionable acts, or experiencing extreme anger toward those who cause harm are all manifestations of moral suffering. Halifax recommends expanding your inquiry to include those who do the harm. Can you understand the place of suffering they acted from? Can you soften around that understanding? What are your values? Are you living your values? Create a list of your values/principles, and remember to maintain the intention to practice them. If the frustration and anger are directed towards yourself for harming someone else, reset your intention to live your values and take a moment to expand your kindness to include yourself. 

 How to approach respect: Halifax describes respect toward someone as honoring their autonomy and right to privacy, acting with integrity toward them, and being loyal and truthful to them. We can also have respect for principles and values and respect for ourselves. Disrespect may take the form of bullying, hostility toward others, internalized oppression, or exploitation. You can cultivate respect for others by engaging your empathy and compassion. Before speaking, ask yourself if what you’re about to say is true, kind, b

 How to approach engagement: Engagement refers to engagement with our vocation. To be engaged is to be absorbed, energized, and satisfied by our work and service – to be motivated. If pushed too hard though, if working from a place of fear, escapism, or compulsion, we can experience burnout, exhaustion, and cynicism. We get demoralized or feel ineffective. To avoid the burnout of overwork, we must approach our work with appreciation, gratefulness, humor, curiosity, and openness. Focus less on outcomes and more on benefiting others. Work and serve wholeheartedly. A note on compassion Halifax doesn’t think you can overdo it on compassion and that compassion is how to prevent “falling over the edge.” Halifax believes having genuine concern and a desire to end the suffering of others is the most universal source of joy and meaning in life. She describes three kinds of compassion:

 1) Referential compassion – the compassion we feel for others,

 2) Insight-based compassion – the compassion that comes forth from the moral imperative, and 

3) Non-referential compassion – universal compassion when the barrier between self and others dissolves. Throughout Standing At The Edge, Halifax returns to compassion as the way out of suffering

. Joan Halifax Joan Jiko Halifax is an American Zen Buddhist teacher, anthropologist, ecologist, civil rights activist, hospice caregiver, and the author of several books on Buddhism and spirituality. 

 Born: 30 July 1942 (age 82 years), Hanover, New Hampshire, United States Education: Tulane University Lineage: Zen Peacemaker Order; White Plum Asanga Teacher: Seung Sahn, Bernard Glassman, Thich Nhat Hanh   

REFLECTIONS YARO - NOVEMBER 2024

 

                                                                                                         SACRERD  ULURU 

Reflections Yaro blog – November 2024

November derives from the Latin root Novem- meaning “nine,” because in the Roman calendar, there were only 10 months in the year, and November was indeed the ninth month. The word November was first recorded before the year 1000 AD.

For many English speakers, November marks the point in the year when the cold begins to set in. In Australia it is spring and many trees bloom.

Get ready for some gory history: November was the month of heavy animal sacrifice when the early Saxons would stock up on food for the winter. Today, Blōtmōnað might still be a relevant term—particularly during the weeks leading up to that turkey-filled Thanksgiving dinner.

In the southern hemisphere, November is the last month of spring, and in Australia, it means warmer weather and higher spirits as people start to spend more time outside. There are relatively few restricted areas throughout this month.

           Friends on the beach

I am sitting on a green chair in front of my outdoor garden, contemplating the rich soil, preparing the new seedlings for growth, and enjoying the warm sun at 8 a.m.

Since my arrival here from Canada, I am feeling totally blessed and give thanks to my destiny which has allowed me to work and play in many places. The sandy red outback in ULURU, the Barrier Reef in the north of Queensland, and the forests in the West of Queensland and New South Wales.

                                                                                                        Qld interior forest

Here, November may be the most important month in the calendar, because it is the beginning month for the preparation for Christmas and New Year. We expect a very hot summer, and the festivities are outside and mostly holidays on the beach.

If you are planning to visit ULURU, the sacred stone in the middle of the desert, then here is some advice:

                                                                                                                 Kata Tjuta

It will be damn hot, but as long as you respect the heat you will be fine. If you are going to do things like the Kata Tjuṯa walk, do it early in the morning, avoiding the heat of the day, drink lots of water before you set out, and then keep drinking, constant small sips the whole time you are walking. Uluru and Kata Tjuta hold great spiritual significance as they are places where many creation stories converge.

When you look at Anangu's depictions of Uluru, you can clearly see it as a meeting place at the very center, with many pathways and tracks leading to and from it. Each path tells an important story that teaches a vital lesson. I walked around the huge stone because the indigenous people do not permit climbing the stone.

Of course, Queensland is almost as large (in territory) as Europe and there are millions of things to see and visit in November.

                                                                                                     The barrier reef

I hope you will look at the amazing photos here and share them with your friends.

 

 ENJOY!

REFLECTIONS YARO - OCTOBER 2024

 

 

                                         REFLECTIONS ON MY MASTERS

Dear Reader,

October is my favourite month of the year.  In the northern hemisphere, where I studied and worked (Canada), this is when the leaves turn red and golden, and we pick lovely mushrooms in the forest. In the southern hemisphere, we greet springtime – a time to watch the flowers bloom and seeds germinate in my garden and my birthday is on October 30^th.

 

Therefore, it is time to reflect on what I have learned from the many great Mentors, Wise men, and guides in my life. Here are some I have particularly learned from, and they had a deep influence on my life:

 

1.      Jorge Rosner, my gestalt teacher and mentor for over 20 years. Jorge was a student of Dr.  Fritz Perls in Chicago and then at Esalen Institute CA. Jorge established the Toronto Gestalt Institute where we studied for about four years.

 

2.      Alejandro Jodorowsky: Jodorowsky spent almost a decade reconstructing the original form of the Tarot de Marseille. From this work he moved into more therapeutic work in three areas: psychomagic, psychogenealogy and initiatic massage. Psychomagic aims to heal psychological wounds suffered in life. This therapy is based on the belief that the performance of certain acts can directly act upon the unconscious mind, releasing it from a series of traumas, some of which practitioners of the therapy believe are passed down from generation to generation. Psychogenealogy includes the studying of the patient's personality and family tree to best address their specific sources. It is similar, in its phenomenological approach to genealogy, to the Constellations pioneered by Bert Hellinger.

                                                

 

 

3.      Osho: He was an Indian godman, philosopher and founder of the Rajneesh movement.He was viewed as a controversial new religious movement leader during his life. He rejected institutional religions, insisting that spiritual experience could not be organized into any one system of religious dogma. As a guru, he advocated meditation and taught a unique form called dynamic meditation. Rejecting traditional ascetic practices, he advocated that his followers live fully in the world but without attachment to it. In expressing a more progressive attitude to sexuality, he caused controversy in India during the late 1960s and became known as "the sex guru".

 

 

4.      George Ivanovich Gurdjieff (c. 1867 – 29 October 1949) was a philosopher, mystic, spiritual teacher, composer, and dance teacher. Gurdjieff taught that people are not conscious of themselves and thus live their lives in a state of hypnotic "waking sleep", but that it is possible to awaken to a higher state of consciousness and serve our purpose as human beings. The practice of his teaching has become known as "The Work"(connoting work on oneself) and is additional to the ways of the Fakirs (Sufis), Monks and Yogis so that his student P. D. Ouspensky referred to it as the "Fourth Way".

YAROBLOG SEPTEMBER 2024

 

THE GREAT GURUS

MY TWO TEACHERS

Dear reader,

Today Sunday, my day of rest. I will observe and wait while things are forming without anyone foreseeing or preparing. Little by little life is getting richer. Have faith. I will write to you seven positive thoughts. That is what I have learned by studying and experiencing some of the two magnificent teachers that gave me the guidelines to my life. There are many GURUS and most are from Tibet or India but there re also some great teachers in the West.

A. Alejandro Jodorowsky, one great genius!

Jodorowsky is a mystic and a genius. Jodorowsky’s parents were Ukrainian Jewish immigrants. When he was eight years old, the family moved from Tocopilla to Santiago. He enrolled in the University of Chile in 1947 but dropped out two years later. He began writing plays in 1948 and founded an experimental theatre group in 1950.

In 1953 Jodorowsky moved to Paris, where he worked with French mime Marcel Marceau. He made his first film, the short La Cravate (1957; The Severed Heads), about a young man (played by Jodorowsky) who falls in love with the proprietor of a shop where one can swap out one’s head. In the early 1960s Jodorowsky, Spanish-born French author Fernando Arrabal, and French artist and author Roland Topor formed a loose avant-garde movement, Panique, named after the Greek god Pan and dedicated to the shocking and the surreal. Jodorowsky’s most-noted work in that period was the four-hour-long performance “Mélodrame sacrementel” (1965; “Sacramental Melodrama”), in which he slit the throats of two geese, was whipped, and nailed a cow’s heart to a cross, among other bizarre happenings.

Jodorowsky divided his time between Paris and Mexico, where he wrote a series of comic books, Anibal 5 (1966), and wrote and drew a weekly comic strip, Fabulas panicas (1967–73; “Panic Fables”). In 1968 he directed his first feature film, Fando y Lis, which was based on a play by Arrabal. Fando and his paralyzed lover, Lis, journey across a desert and encounter a gang of transvestites, blood drinkers, and a man playing a burning piano. The film caused a public outcry at its premiere at the Acapulco Film Festival and was banned in Mexico. He later developed a kind of therapy called:  Psycho-magic.

B. The second genius I admire is my Mentor Michael Meade. He makes sense when he describes life as an adventure - not only one adventure but TWO! Here is what he writes:

"No matter the conditions around us, there are two great adventures that the soul would have us undertake. Our life-project involves both making a way in the outer world and awakening to the way of being already planted within us as a divine spark-seed. The first adventure of life begins with the first breath we take; it concerns the course of human development that leads to “growing up” and eventually entering the world on our own two feet and establishing ourselves in the marketplace of life. The first arc of adventure requires that we produce something, achieve in some way, and “make something of ourselves.” While following this initial arc we make a life, find a livelihood, and adopt a lifestyle.

On the first adventure we take up the common challenges of life and often do so while following paths that others choose for us. We follow an education track or a career course that “runs in the family” or seems most likely to lead to security or worldly success. Whether we succeed or fail, we become socialized in certain ways that inevitably lead away from the inner design and true aim of our intended personality. For what allows us to adapt to the culture around us most often leads to an over-adaptation in regard to our deeper sense of how to dwell in this world.

The first adventure of life is necessary for us as well as for the culture around us. Yet the deep psyche has a better design than the ego’s plan, the family’s requirements, or the culture’s map. Whereas the first adventure may involve the pursuit of happiness and the recognition that comes from outer accomplishments, the second adventure of life involves the fulfillment of the inner longings and hidden destiny of the soul.

The second adventure aims at a path that leads beyond the concerns of the daily world, yet it is of great importance for the continuance of that world. It involves stepping off the common pathways and going off the map that others have given us.

It involves finding a way that takes us further into life rather than simply adapting to available lifestyles. We are here to decipher and live up to what life asks of us, not what others might ask  us to live up to for them. This idea does not arise from simple rebellion or egocentricity, rather it is the essence of spiritual growth. We all have something to give to the world from our essential nature, and when the world around us becomes dark and increasingly uncertain, it becomes more essential for us to live the adventure of the soul.

The second arc of life involves taking up the inner-directed path and following the thread of destiny that truly orients us to life and to our genuine destination. This more radical path leads to a spiritual journey, not because it is religious in nature, but because it serves the uniqueness in one’s soul, the “spirit that is already there.” The first adventure tends to involve gathering information about the world and common knowledge of how to survive in it. The second adventure involves a kind of “gnosis,” a deeper knowledge of life that becomes available once we awaken to the nature of the inner spark and the greater calling set within the soul. It involves finding and learning to give one’s god-given talents, skills, and gifts in ways that make life in general more meaningful and genuine human community more possible. The second adventure leads to the pursuit of wisdom, the kind of transcendent knowledge that enlivens individual life, nourishes genuine community, and helps re-create culture.

Outer success, common expectations, and evident achievements usually reign over the course of the first arc of life, but the second arc is a deeper venture that values things differently. Our worst failures in the course of life’s first adventure can become the fecund soil from which the second adventure grows. Places of struggle, loss, and suffering can be revalued as the inner arc of awakening revisits core life experiences to reclaim meaning, even from seemingly wasted aspects of life. The key to understanding our true nature often resides where we have fallen the hardest yet somehow have survived. The often avoided places of loss and collapse, of abandonment and rejection, are where the inner light of soul waits to be found. The soul values depth and the darker knowledge of understanding that often grows more from failure than from success. In the dark times it becomes important to value the darker knowledge found in trials and tribulations that reveal the spark burning and glowing within us all along."

Finally here is a list of positive ideas for you to reflect upon. 

1. That seed that we think is intimate, it contains a tree that includes a forest.

2. Let's not despair, not everything is logical, unexpected things happen. There is always the possibility of an encounter we thought was impossible.

3. All that we think we possess, possesses us. We won't be free until we let him go.

4. No memory is entirely true.

5. If you can't solve your problems now, don't let yourself down. The tree withstands the flood by standing upright beneath the water.

6. THIS IS THE SECRET: YOU ARE NOW WHAT YOU WILL BE.

7. We will realize ourselves when we meet a goal that constantly moves away from us.

A. Jodorowsky 

Blessings.

Yaro

AUGUST 2024 BLOG - REFLECTIONS YARO

 

CRAETIVITY AS A CORE VALUE

Dear Reader,

Last week I was part of a group of artists that had an exhibition at the BRISBANE INSTITUTE OF ART curated by Gemma Garcia my dear partner. I am now reflecting on the experience we all had producing our own representation of the Spanish/Catalan  artist - JOAN MIRO.

I was very inspired painting my own representation of Joan Miro, as one of the greats in the history of art who clearly demonstrated his core creativity as an artist.

Therefore, my own reflections are included here as a way of being interviewed regarding CORE CREATIVITY as  a main VALUE we carry when we are involved in ART.

CORE CREATIVITY – YARO STARAK

 

A DEFINITION: A book by  Robert E. Franken: “Creativity is defined as the tendency to generate or recognize ideas, alternatives, or possibilities that may be useful in solving problems, communicating with others, and entertaining ourselves and others.                                         

 Was creativity valued and encouraged in your home or in school when you were growing up?

Answer: As a child growing up in times of WWII. I do not remember anyone encouraged me to be creative (as per definition) but be creative to survive times in refugee camps and then school in Venezuela a new country of residence for 8 years.

      Who inspired your creativity when you were young?  
       Answer: My uncle (my mother’s brother) who was a journalist and writer and he introduced me to classical music.
      What kinds of dreams and daydreams did you frequently have as a child and in adolescence?
Answer: Most dreams were about the war times, my father who died in communist jail and dreams of success and travel.
       What sort of encouragement, if any, did you get at working at your craft and being creative?
Answer: I do not remember any kind of encouragement outside my mother who kept encouraging me to study and get to University.

       What sort of hard work, rituals and discipline went into working your craft?
Answer: Mostly study at high school and university. 
       Have you ever hit a block or felt you were idling spinning your wheels creatively?
        if so what did you do to break through? Answer: Not to my knowledge
       How do you know when to shift from crafting something to walking away from it for a while or getting some new ideas from someplace else to shake things up.?
    Answer: Usually take time off and do something else and not feel frustrated.
   Do you feel your creativity was a gift and did it flow naturally, or did you have to work it or both?
   Answer: It all came naturally and spontaneously.
   Have you found the creativity you use in your art helps you in the other areas of your life: strategizing about your career or being in a relationship, is there a cross over? Can you tell me about the crossovers?
    Answer: My artwork came late in my life. Painting started when I retired from teaching at the University. I was inspired by an old mentor and later by the Australian artist Ben Quilty.
   Are there times in your life where you are more or less creative, and do you see any patterns there When you feel less creative what do you do?
    Answer: I take time to get involved in other things like private therapy practice and writing books and writing poetry.
   Do you do something specific to enter the zone - what we call core creativity, or does it happen naturally? Or do you do something to set you up to enter the zone.?
    Answer: Usually my creative urges come naturally and spontaneously. When I get inspired (soul work).
   Does any form of meditation and or spiritual practice play a role in your creative process.? Answer: I explored meditation practices for many years and even visited spiritual (Tibetan and Zen)groups but now do not feel a need to meditate to be creative or enter the zone of creative work.
   Do you ever feel that you are tapping into a source greater than yourself? Are there specific things you do to set the stage for that?
   Answer: My greatest mentors are the spiritual teachers like Dalai Lama, Bill Plotkin (soulcraft) and the many Zen teachers.
   How do you let go of any fear that you can’t top a prior greatest success and keep creating? Answer: The idea of SURRENDER is my guide.
   How does creativity play into your capacity to be collaborative?
    Answer: I spent most of my teaching career working with groups and teams. I really enjoy a group that inspire each other.
   Is there anything you want to say about creativity and your creative process before we end this interview.?

Answer: I am attaching an article on: Art and Creativity in Gestalt Therapy by:  N A N C Y  A M E N D T - L Y O N, Ph.D. That is very creative and inspiring.

 

https://www.yumpu.com/en/document/read/31220728/art-and-creativity-in-gestalt-therapy-gestalt-international-study.

 

 

 

IMAGINATION AND THE MODERN WORLD - JULY 2024

                             

IMAGINATION IN OUR MODERN WORLD

 Dear reader,

In this July section of my blog - reflections Yaro, I am inspired by the word IMAGINATION. We all think that this word if worth knowing (the meaning) but few people really know about this amazing principle. So I am quoting,below, my Mentor Michael Meade and offer to all readers his wissdom and his mythology. So, reflect now - WHAT IS IMAGINATION?

Imagination is an essential component of human existence, a driving force behind creativity, innovation, and progress. In our modern culture, where technology and information dominate, the need for imagination has never been more critical. It is imagination that allows us to envision a future that transcends current limitations, fosters empathy and understanding, and nurtures the creative problem-solving necessary to address the complex challenges of our time.

At its core, imagination is the ability to form new ideas, images, or concepts not present to the senses. It enables individuals to visualize possibilities beyond the immediate reality, to dream, and to innovate. In the fast-paced, ever-evolving landscape of modern society, this capacity is indispensable. The rapid advancement of technology, while beneficial, also brings about new challenges and uncertainties. To navigate this dynamic environment, we must harness the power of imagination to foresee potential outcomes, anticipate needs, and devise innovative solutions.

One of the most apparent areas where imagination is crucial is in the field of technology. The digital age is characterized by constant technological innovation, from artificial intelligence and machine learning to virtual reality and biotechnology. These advancements stem from the imaginative minds of scientists, engineers, and entrepreneurs who envision new ways to solve problems and improve lives. For instance, the creation of the internet, smartphones, and social media platforms all began as imaginative ideas that revolutionized the way we communicate and access information.

Moreover, imagination is not only pivotal in creating new technologies but also in ensuring they are used ethically and responsibly. As we develop increasingly powerful tools, we must consider their potential impacts on society, privacy, and the environment. Imagination allows us to foresee possible consequences and devise frameworks for ethical use, ensuring that technological progress benefits humanity.

In addition to technology, imagination plays a significant role in the arts and culture. Art, literature, music, and film are all products of imaginative thought, reflecting and shaping the human experience. These creative expressions offer more than just entertainment; they provide insights into the human condition, foster empathy, and encourage critical thinking. In a world where we are often bombarded with information, the arts offer a necessary respite, a chance to reflect, and an opportunity to explore different perspectives.

The importance of imagination in education cannot be overstated. Traditional education systems often emphasize rote learning and standardized testing, which can stifle creativity and limit imaginative thinking. However, fostering imagination in students is essential for developing critical thinking, problem-solving skills, and emotional intelligence. By encouraging curiosity and creative exploration, educators can cultivate a generation of innovative thinkers capable of addressing the multifaceted problems of the future.

Imagination is also vital in the realm of social progress and human rights. Many of the advancements in civil rights, gender equality, and environmental sustainability have been driven by individuals and movements that dared to imagine a better world. Visionaries like Martin Luther King Jr., Mahatma Gandhi, and Greta Thunberg have inspired change by articulating powerful, imaginative visions of justice, equality, and sustainability. These leaders demonstrate that imagination is not just a tool for personal growth but a catalyst for collective action and societal transformation.

In the business world, imagination fuels entrepreneurship and economic growth. Successful entrepreneurs often possess a unique ability to envision new products, services, and business models that meet emerging needs and desires. Companies like Apple, Google, and Tesla were built on the imaginative ideas of their founders, who dared to think differently and challenge the status quo. In a competitive global market, the ability to innovate and adapt is crucial for long-term success, making imagination an invaluable asset for businesses and economies.

Furthermore, imagination enhances our ability to connect with others on a deeper level. By imagining ourselves in someone else’s shoes, we can develop empathy and understanding, which are essential for building meaningful relationships and fostering a sense of community. In a world that is increasingly interconnected yet often divided, the ability to empathize with others and appreciate diverse perspectives is more important than ever. Imagination allows us to bridge gaps, overcome prejudices, and work collaboratively towards common goals.

Environmental sustainability is another critical area where imagination is needed. The pressing challenges of climate change, resource depletion, and biodiversity loss require innovative solutions that rethink our relationship with the planet. Imaginative thinking can lead to the development of sustainable technologies, green energy sources, and conservation strategies that mitigate environmental impact and promote a harmonious coexistence with nature. By imagining a sustainable future, we can inspire action and create a path towards environmental resilience.

In addition, imagination is a vital component of modern culture, underpinning creativity, innovation, and progress across various domains. It empowers us to envision and create a better future, navigate technological advancements ethically, enrich our cultural and artistic expressions, foster empathy and understanding, drive social and economic progress, and address environmental challenges. As we continue to navigate the complexities of the modern world, nurturing and harnessing the power of imagination will be essential for building a more equitable, sustainable, and prosperous society. Imagination is not a luxury but a necessity, a fundamental human trait that enables us to transcend our current limitations and reach for a brighter, more hopeful future. Michael Meade, my mentor wrote an article about imagination that I am quoting here:

 

“ It is the ancient idea that nothing exists until it passes through imagination. Imagination is not simply a subjective inner capacity; rather, it is a genuine force of life. In this old way of seeing, the increase of conflicts and intensification of hate in the world can be seen as a loss of soul and a lack of genuine imagination.

At a time when modern cultures can be seen to be unraveling and the sense of the shared suffering of humanity so quickly turns into hatred for whoever can be deemed as the “other,” genuine imagination is not just increasingly important, but can be seen as the redeeming factor for both the individual human soul and for human culture as a totality.

Although viewing life in literal terms has become a habit for many, it ultimately gives us a false sense of security and keeps us blind to the knowledge we most need when the world around us keeps changing. In the ancient world, myth could mean emergent truth, and mythic imagination was understood to be the primary way in which the human mind and the human heart could connect or reconnect to the universal truths underlying all of reality.

Lacking a renewed sense of genuine imagination, the modern world will continue to divide and fall apart. For what is missing in most cases is not simply a lack of the resources needed to change things, but a tragic lack of the imagination required to awaken to a greater, more inclusive visions of reality. For, it is the intermediating function of imagination that makes it possible to unite otherwise opposing states, such as the objective and the subjective, religion and science, or any pair of antithetical ideologies.

Imagination has always been the unifying force in the human psyche, the inherent function that precedes thought, but also follows the body's inner ways of knowing and being. Imagination is the key that opens us to all that is immeasurable, creative, and healing in life. For that reason, imagination has been called the deepest power of the human psyche.

The power of imagination, which is part of the natural inheritance of each soul, has surprising and indelible capacities for creativity and renewal. By the virtue of imagination, we see with penetrating insights and creative vision, not the delusions of fantasy, but the surprise of revelation. The point is to allow the immediate powers of myth and imagination to give us a poetic grasp of our own lives and the events of the world. Without such a mythic sense, the world becomes increasingly divided, and we can become overwhelmed by conflicts both inner and outer. As the collective sense of unity collapses, the uniqueness within each person's soul becomes the essential source of the unifying imagination needed to sustain and renew life.”

 

 

Let us be creative!