March 20th, 2013
"The cream of human intelligence is maybe our best chance of responding to this [global] crisis."
~ Ken Rose
The Living Hero show is pleased to present an interview with fellow progressive radio host, Ken Rose, originator of the What Now show, based in Occidental, California. What Now presents "extended interviews with accomplished thinkers, writers, artists, farmers and scientists addressing the global crisis."
What Now airs on 107.3 KOWS-FM and streams at www.kows.fm Mondays, 11 am – 2 pm. Extensive show archives are available at pantedmonkey.org.
Photo credit: Metroactive
March 7th, 2013
Solastalgia is homesickness when you haven't gone anywhere; it happens when your home environment or habitat changes drastically and you lose your beloved familiar place called home. All over the world human beings and other creatures are suffering from solastalgia. This show is about the nature of care and the care of nature, about how sensitivity, aesthetics, emotions, mental health, societal health and activism come together in the understandings of these aesthetic philosophers who have the big picture in mind while staying in touch with their own deep humanity and interconnectedness with all of life. Enjoy this holistic exploration!
Angela Manno is an internationally exhibited visionary artist who has been exploring the pattern that connects personal and planetary healing for over 30 years. Her award-winning art in a variety of ancient and contemporary media emphasizes the beauty and integrity of the human, natural and spiritual world. Her work is in private collections throughout Europe, the Americas and the Middle East and in the permanent fine art collections of NASA and the Smithsonian Institution.
Angela's teaching, writing and activism aim at cultivating a benign human relationship with the planet. Her courses blend cosmology with instruction in applying the creative process to this critical work. Her articles on art, non-violent direct action and ecological consciousness have appeared in The Ecozoic Reader, Befriending Creation and Friends Journal. Visit her websites: School of Living Arts and her fine art site AngelaManno.com
Glenn Albrecht is a researcher, professor and director of the Institute of Sustainability and Technology Policy at Murdoch University in Western Australia.
He is a transdisciplinary philosopher with both theoretical and applied interests in the relationship between ecosystem and human health. He has pioneered the research domain of 'psychoterratic' or earth related mental health conditions with the concept of 'solastalgia' or the lived experience of negative environmental change. He also has publications in the field of animal ethics including the ethics of relocating endangered species in the face of climate change pressures.
Suzi Gablik is an artist, writer, and teacher. She studied with Robert Motherwell, lived with the Magritte family, and hung out with Jasper Johns. In 1966, Suzi Gablik had a one-woman show of her collage paintings exhibited and catalogued in New York. She later brought a prodigious and caring voice to art criticism, as a respected reviewer of art in London for Art in America, and authored her engaging trilogy of scholarly writings on art and culture Has Modernism Failed?, The Reenchantment of Art, and Progress in Art. She also wrote Magritte, Conversations Before the End of Time, and her memoir Living the Magical Life. Currently, Suzi Gablik hosts a blog featuring her latest cultural and political essays at virgilspeaks.blogspot.com
March 4th, 2013
"It's so wonderful and beautiful to feel light inside and not heaviness." -- Jim Merkel
Jim Merkel is an American author, volunteer, and engineer who moved from involvement in the military industry to pioneering in simplicity. His book, Radical Simplicity: Small Footprints on a Finite Earth offers a path to a deeply sustainable way of living respectful of all life. His work helped Dartmouth College earn high grades on the Sustainability Report Card issued by the Sustainable Endowments Institute. Jim founded the Global Living Project, teaches at Unity College, writes, lectures and consults with campuses and municipalities on sustainability initiatives. His loves include gathering wild edibles, being in the wilds, playing bass and digging potatoes. Visit Jim Merkel's website
June 22nd, 2012
Image: As Above #4
Are you experienced? Sharing this personal essay about tripping as a teenager, which came out in Reality Sandwich this week. Bring back any memories for you? Thoughts? I wish to engage in dialogue with people about transcendent personal experiences. I find people are shy to speak of such things. But please do speak of them anyway!
Read it here
Comment here or on the Reality Sandwich site.
February 29th, 2012
Hankering for a whole new world? Well, Dr. Marcy Axness' Parenting for Peace: Raising the Next Generation of Peacemakers is your ticket: it highlights all that's amiss in how we currently raise children in America and models an emerging holistic worldview in which human beings can blossom into confident, benevolent people.
Dr. Axness reminds us that "we are the soil in which our children grow." Are we spiritually developed and psychologically mature enough to provide the conditions that truly nourish our babies and children?
Discussing every aspect of parenting from how biological life unfolds to how teenagers can be respectfully supported in their pressures, challenges and growth, Axness' brilliant synthesis makes it clear that parenting must be front and center in any successful movement for widespread social wellness. By "taking responsibility for how we invite in, welcome and incarnate our next generation" we engage in social action, and put ourselves in charge of change.
This witty, poetic, fact-loaded and wise book reveals and exposes all the ways people are currently damaging youth, specifically in contemporary Western-style society. It also suggests just how swiftly and comprehensively mothers and fathers who are parenting for peace can revolutionize our world through a conscious, concerted approach.
You'll also understand the details of why we must revise the way we carry, birth, and engage with children at every stage of their development and, to do so, how we must swim against strong social currents that have deliberately undermined the holistic health of children to make for good workers and consumers, to ensure social stability for a corporate state.
Dr. Axness' deep, comprehensive and effective questioning of contemporary medical, educational, and ideological social mores and establishments calls upon parents to turn the tide.
Axness acknowledges that parenting for peace is the most important and challenging job of your life; "this ideal of parenting for a generation of peacemakers is so demanding, so sophisticated, and demands such a level of maturity, we are culturally only now barely up to the task."
And yet, in many ways, this daunting and demanding task calls upon us merely to be more loving, aware, easeful and natural. Axness teaches us how to gauge ourselves in the midst of our greatest challenges. At the end of each chapter, there are age-specific tips for embodying and practicing the central principles of her teaching: presence, awareness, rhythm, example, nurturance, trust, and simplicity (P.A.R.E.N.T.S.).
By the end of this paradigm-busting book, you will know that every opportunity to bring physical, emotional, psychological and spiritual security and well-being to a child is a powerful action in service to the living world.
Listen to our interview with Marcy (September 2008) here.
She also appears in our special program Where's the Imagination?
©2012 Jari Chevalier
Paperback: 443 pages
Publisher: Sentient Publications (January 30, 2012)
April 6th, 2011
Four thousand people attended the largest annual conference of left and progressive intellectuals in the world over the weekend of March 18-20, 2011. It was the 7th annual Left Forum, at Pace University in lower Manhattan. A thousand speakers, 300 workshops, panels and dialogues on international politics, class war, social justice issues, corporate abuse of power and the ravages of financial deregulation attracted academics, anti-capitalists, socialists, artists, journalists, activists and anarchists to forge bonds of solidarity for social change. They had their choice of up to 45 panel discussions per seven program periods, plus two stellar plenary presentations covering the conference theme “Towards a Politics of Solidarity”.
Internationally known presenters such as Richard Wolff, Stanley Aronowitz, Cornel West, Laura Flanders, Barbara Ehrenreich, Francis Fox Piven, Benjamin Barber, John Nichols and The Yes Men, keen-sighted and eloquent in their analyses and reportage of problems, activists working for change, graced the conference mainstage.
So why were only a few presentations really strong on inspiration and insight for how to foster growing unity among progressives, how to build consensus on outlook and method to bring unity of action to fruition?
For the most part, I heard the need for solidarity answered with a call for solidarity, a need for a new paradigm with a call for a new paradigm. In the face of mounting world catastrophes and collapses, this is just a little like singing, “100 bottles of beer on the wall” together.
I suspect even right-wing spies who no doubt sat among us were underwhelmed by such tautologies. What could they report back that the leftists were planning to do? Top secret: They say they’re going to get together and take down power systems, make demands for multiracial, multicultural harmonious living, end top-down ersatz democracy, rid societies of oppression and exploitation, create equal opportunity and abundance for all . . . .
But there we all were, “together” at the conference, and if there were any coherent plans for how this vast harmonious concert of united humanity is to subsume current power structures and create a better world, I didn’t catch wind of them. Maybe I just went to the wrong rooms.
Because, in fact, I witnessed several quite bristly moments of disharmony, one among panelists on stage and one among audience members, the latter threatened physical aggression, with me shouting “stop!”
And throughout the weekend, there was more accord on explicating societal ills and defining authoritarian power structures than on fresh orientations or practical strategies for building a just and fair society.
Also, to my chagrin, I did not hear discussed what is actually the most significant divide among progressives, the rift between secular atheists and spiritually-oriented progressives. The latter were tellingly under-represented in the Left Forum programming. It appears the two groups do not break bread together, nor smoke the peace pipe around the same campfires.
And, of course, there are those progressives who wouldn't be caught dead or alive at either the Left Forum or at a gathering of, say, the Institute of Noetic Scientists, whose conference attracts the “conscious evolutionary” progressives.
And so the palpable spiritual desertification of our culture, if we could even be said to have a culture at all here in the US, was not considered a key part of the discussion of political, economic or social problems at either of the two Left Forums I’ve attended (2010 and 2011).
But I wonder if spiritual poverty and spiritual heartbreak is of central and essential relevance to our movement and to the urgent global problems so eloquently elucidated and enumerated at the Left Forum.
There were only a couple of classroom panels focusing on spiritual topics. One featured three Christian ministers speaking to a relatively small audience about the radical nature of their congregational work. Another panel, which I did not attend, featured Gary Null, et. al., who may have approached some of the issues I am pointing to here.
The very fact that the spiritual left and the academic left do not, for the most part, speak to each other in public (and that this fact was not deliberately brought forth in the widely attended plenary talks at this year’s Left Forum) speaks volumes about just how intractable a problem achieving solidarity really is among progressives.
How can we speak about solidarity or lack thereof without coming to grips with this glaring dissonance? Not only was this, our biggest rift, left unaddressed as a central topic in any panels I attended, I heard no direct conversation about any of the perennial divisions among progressives—all the little fractures and slices of worldview from Marxists to progressive democrats, to Green Anarchists—and so, where could be the insightful analyses of what human needs give rise to strong ideological identifications and encampments or how such divisions might be transcended? And without such understanding, how are we to begin to approach a more global vision for connecting with those who are not the least bit progressive at this time?
Instead, the need for solidarity was addressed through kudos for Egyptian and Wisconsin demonstrators, through applauding these truly heroic examples and models of solidarity for social justice and regime change, but at a time when neither of these groups have lasting victory to show for their efforts, the kind of social progress that can deal with human greed, aggression, power, supremacy . . . .
There were accolades and strong applause for the solidarity represented by pizza orders called in to feed Madison, WI demonstrators, from unknown ideological comrades watching Madison protests via internet and TV around the US and the world.
Yes! hot pizza pies are significant and meaningful gestures of solidarity, and yet eerily disappointed was I that radicals at the Left Forum did not dig up and chew on the roots of what lasting solidarity really is, the metaphysical elements of brotherhood and sisterhood and what gives rise to them beyond the common enemy, those intangibles that provide persistent courage and energy to power through and prevail in the face of destructive forces that oppose the best in us.
In my experience of the conference only Cornel West went there and so it thrilled me when he said, in speaking of the people of Iraq and Afghanistan: “We actually love those brothers and sisters. And isn’t it something that to believe that is to be radical.” That’s it; that’s right! He actually used the L-word, the seemingly forbidden word that represents a force that knows no bounds or divisions and no obstacles, a force more powerful than all the evils in our way. Bravo, Cornel West! The audience exploded with applause for him.
Why not speak of this in depth and more often? Why the separation of intellect and soul? Can't we get over this?
Is it because this is what gets you good and killed if you start talking about it as an unmediated birthright (Lennon, MLK, Jesus . . .) and start speaking of its lack as the root cause of social injustice?
Other than West’s statements, the general disengagement from the L-word and its meaning as the clarifying, fundamental aspect of life that we must exercise, strengthen and engage in ourselves and each other to full capacity, is the daunting fact that left me bereft, because only by addressing the lack of love amongst progressives and others will we be set to balance and transform our stagnation and galvanize a metaphysics of solidarity. This is how to arrive at a resolute set of actions, with strong and flexible bonds of brotherhood, with loving care and tenderness as our foundation; this is what's necessary for us to overcome rampant toxicity at every level—all of this was crystalized for me by what was lacking at the conference, an understanding of just why progressives are in their perennial underdog position in the struggle for justice.
Are we embarrassed or afraid to love big, bold and colorful? Are we ashamed to speak of abiding love as the energy of our bonds? Are we all just too depressed, anxious and desiccated inside? Can we wholeheartedly live up to taking care of ourselves and each other? Are we too heartbroken by life experience to let love flow and overspill, to beam love in the direction of the future where we will pioneer into 21st Century and excite all those around us to do the same? Are we paralyzed by the evil we have witnessed and continue to witness every day around us? All I can say is that if love is flowing in our hearts and nervous systems, let it not be confined, disguised, or kept too private now; we need it now more than ever.
I am listening for it, looking for it (the L), and yet I hear rampant cynicism, depression and despair. Love is lively, confident and bright. I appreciated the moment when Joel Kovel said in his presentation that “you need faith if you’re going to transform the world.” This is correct. But what is faith?
Faith is not religion, emotion or belief. Faith is a basic trust in life and the forces of existence, a trust in one’s organic sense of what is real and correct, and a trust in the underlying forces and processes of a universe of implicate law and intelligence, exceeding our feeble comprehension. We have to reawaken our capacities to listen, intuit and trust in life's true essentials.
Investigative journalism, accurate assessments and indictments, as well as multiple forms of resistance are surely needed, but we also need more time to be quiet, to be outdoors in wild places, to welcome our own changes, to be creative and make mistakes, to refresh ourselves and to get over our pasts, so that we’re not projecting personal rage from offenses of long ago onto current outrageous situations. Because all that makes for is conflagration, not skillful, creative and radical means that can show the way to the unwise.
The super-communicators of this year’s Forum were Cornel West and John Nichols. The old adage that “it’s not what you say, it’s the way you say it,” reasserted itself fully in the delivery of these orators. They activated bonding forces of solidarity, speaking emphatically with grace, rousing emotion, tempered to below the boiling point.
And yetl, did we not still long for gifts of real imagination at this conference? The cutting-edge is dull, getting perennially stuck at a horizon all too familiar, with too many conflicting views and goals, too much in-fighting. What will cut through to a higher order, to overcome dysfunction in our world.
Lip service is often given to the role of artists and creatives, but were there any artists on the Left Forum plenary panels? No!
At the scale of global society, with nearly seven billion people on the planet now, and with enormous challenges and forces in play, why are all these brilliant thinkers not entirely engaged with just how human beings will function, seven billion strong, as the current imperialist and plutocratic structures are disabled and dismantled, as we would like them to be?
The most clearly desirable practical ideas mentioned were worker cooperatives and relocalization, breaking up of multinational conglomerate financial systems, such as the IMF and the World Bank, reregulating investment banks, decentralizing governments into smaller regional entities and a global redistribution of wealth and power.
These are all ideas in common currency on the left. For those of us not invited to the table at progressive think tanks, it would be galvanizing to us to get feasible pictures of how the society we ideologically want would actually work, how things would be different in our daily lives and how those differences would make dangers we now face shrink back and resolve, how the redistribution of wealth and power would actually be achieved.
And if the answer is that nobody really has such things worked out, even in in their own minds, then how smart is it, really, to convene at this time, to have all these people burning all this fossil fuel to come together just to criticize the yellow brick road and the men behind the curtain? Shouldn’t we all be working locally and personally to open up our visionary capacities so we can see the way forward and then get together to share views and arrive at plans?
The word revolution was certainly in the air at the Forum, but it takes a whole lot more than a word to convince significant numbers of people to revolt. Combat revolutions require sacrifices of lives and materials; and history has shown that even successful people's revolutions can be followed on by regression to old ways.
This is exactly why “the spiritual left” calls for inner revolution, for psychological change, for freedom from addiction, for personal authority and integrity, so that social progress springs from authentic habits of holistic thinking and living, from the resolution of inner conflicts, and freedom from the irritation, discontent and wanting of the immature human spirit.
Everywhere on the Left we are inundated with daunting facts rather than energizing tactics. Facts about the toxicity of what we breathe, drink and eat, stats on the alarming rate of wealth being sucked up the ladder, rallying calls for the redistribution of wealth – So where is the unified, coordinated redistribution-of-wealth strategy? "Tax the rich"? Is this it?
Did anyone at the Left Forum say international general strike? I didn’t hear it. How much personal and moral authority would it take for, say, 25% of people around the world to shut down the global economy and governments and take charge of every aspect of their own lives, as a group, in solidarity? We could do this, just as soon as we are actually ready to handle it.
But how do unemployed people living on government checks strike? Are they going to refuse to pick up their government checks? Are they really interested in bringing down the government that is the teat they’re attached to for food and drink?
And what about employed people or entrepreneurs, up to their eyeballs in debt, kids, cars . . . what would get them to step out of line to bring down the system and build a new world? What do you think? That going to happen if we have no solidarity or plan that encourages these people to drop out of this way of life and stand together?
In which rooms at the conference were they talking about all this?
There were many details given about corporate abuses of power and how Citizens United will effect elections and bring even more corporate power to lawmaking and military authority, more evidence that we are being strangled and poisoned notch by notch, that while we hem, haw, dilly and dally, Fascism is taking hold and tightening its grip.
We were also privy to many specifics and particulars of the escalating environmental devastation of our biosphere and the denial of corporate/governmental power to recognize the urgency and respond. To be environmentally responsible means abandoning a legacy of exploitation and greed with biblical underpinnings, as well as high-stakes investments in growth and expansion of businesses based on extraction, domination and exploitation of natural ecosystems. To be truly environmentally responsible would mean that predatory capitalist system would be finished and the elite standards of living that everyone in the Left Forum audience is used to would be cut way, way back. Ready to rally for that? Just how many people would be put out of work in that scenario? Even if workers were to take over those businesses as coops, how would they run such businesses if they weren’t going to exploit land or other people?
We want to end the wars, close nuclear power plants, stop hydrofracking and tar sands operations, stop offshore drilling. Are you ready to live without fossil fuels? Ever gone hiking and camping? Ever live like a monk or a nun? No? Do these things now and then let's have a radical conversation.
We were told that Fox News is the most watched television news program and that the Wall Street Journal is the most read newspaper; that the messengers on the Right are ever-so-disciplined, consistent and pervasive in their backward messaging.
But isn’t it also true that Republicans are divided on many issues? We were told that half of Republicans identify as Tea Party supporters and the other half poll more like Democrats on the subject of social programs. So, the truth is that they don’t know what to do either and they don’t agree with each other or stand together on a lot of issues. There are pro-choice, pro gay marriage, fiscal Republicans, for example.
So why were there not concentrated analyses of just what our central messages are and why we are so unclear, undisciplined, inconsistent and ineffectual? Why were we not looking judiciously at ways to create lasting solidarity across platforms, across aisles, across all the blurred and shifting lines of the masses of suffering humanity? Why can’t we think bigger and more holistically than we do?
Artists, spiritual elders, and futurists are the visionary systems thinkers with big-picture capacity, long-range vision, and inner resources of satisfaction, but there were no artists or futurists on the plenary stage. Why not?!
Ladies and gentlemen, brothers and sisters, prodigious minds of erudition and passion, where was the much-needed attention to remedying ideological territorialism, which so afflicts the movement for justice and for sanity? Are we to remain defined primarily by what we are not, by what we oppose, by our anti-corporate and anti-capitalist rage, slogans and declarations?
Must it be our destiny to be in the role of yelping underdogs, fighting with our softie-hearted kid gloves in a class war that is totally rigged, where nothing can be done without capital and where we are perennially undercapitalized and forced to fight a losing battle, when in fact we are lovers not fighters? Why was there not more talk along these lines?
I say we've got to change the game in our own lives and who wants to hear that?! Let us no longer recognize the value of paper currency! Let us be defined by our creative vision and leadership, making obsolete, in both word and deed, the shackles of unwholesome societal projects! Disengage! Pull out! Disobey! Divest yourself of everything you've got sunk into the toxic, unreal world. Occupy the land. Leave the cities and get with the land to learn from and work with those who know how to live in harmony with the land.
Laura Flanders said something very important at the conference. She said, “Reality is what we need to grapple with.” This is truly of the essence. And it’s the same reality for progressives, as it is for those on the right. Dissociation from reality is the most pervasive human problem we are called to overcome now, in every social class, at every age, and in every culture and country on Earth.
Our true unity is actually found in our ignorance and weaknesses, in the pain of our confusion, ineptitude, psychological immaturity and disengagement from the Earth, in our not knowing what to do. The energetic network for mass solidarity is actually the shared experience of modernity and industrial civilization and its discontents, its craziness, its falsities, and our shared struggles of being neither here nor there.
Meanwhile everyone is pretending to know more than they do know and to be stubbornly right in that! We are together in our hidden existential pain. We will be strong when we can present a viable structuring of society that gives everyone the time and resources to address their dissociation from reality, to deal with hurt and the possibility of deep healing for future generations, to approach reality afresh, as ones who have learned a great deal since the start of the industrial era, with only perhaps a few elements of it worth keeping. Let us be eclectic about what we have learned; let's keep gems of wisdom and abolish all our many errors of ways and means.
No one can do this while they are on a rat-wheel “workin’ for the man,” when they are caught up in competition, envy and fear. And “the man” can’t do it either, not when he’s in domination mode, waging war, exploiting underlings, setting policies that don’t serve the universal needs of people, scarring the land and pillaging seas for profit. These are people sadly out of touch.
All too few of us can approach and stay engaged with reality if we are living within today’s world structures, which are so very damaging to the spirit. This is why monks and nuns are given protection to be reclusive; they are doing the work of inner alignment with reality. More and more of us could disengage from academia and all forms of institutional and establish work and turn inward to contact reality, living very simply and without fanfare. As we do, we need less and less of what the techno-monopoly world has to offer, seeing it as a sorrowful waste of the gift of life. All people might be touched by reality and therein find rest, peace.
Are we willing to lay down our careers, positions and possessions if that’s what needs to be done to reach our most cherished goals?
Imagine if 85% of the world’s population were highly educated and psychospiritually mature. Anarchy might work. It would not be such a chaotic situation. But if 85% of the world’s population is ignorant, dependent and immature, anarchy is completely untenable, because people cannot self-manage and they will not be trustworthy to look after each other and other forms of life.
A favorite slogan of the Situationists during the European social upheavals in 1968 was "Be Realistic. Demand the impossible.”
Reality itself is demanding that we transcend, create, surpass former limits and that is the natural way of the universe anyway, with or without us. What seems “impossible,” out of reach, is so because our psychospiritual development and its conditions are too undeveloped to live up the moral sense or the creative potential that is ours, but which is very intimate. This demand for alignment with intimate reality is knocking inside all of us but the most severely crippled souls, those very people who so often find their way into positions of power. When are we going to answer to the intimate truth instead of to the magnetic psychopaths who dominate and manipulate through ignorance and lies?
The growth humanity needs now has nothing to do with the growth of an economy or the provision of “creature comforts,” nor with rallies and the fall of governments. It is about deepening and strengthening of our capacity to meet reality and be wholeheartedly aligned with it, to be realized people, working with natural law as our law.
Can we imagine that the basis of our entire global culture is to achieve what is generally considered “the state of enlightenment,” but which is simply alignment with reality?
Will the academic left get with this? If so, you might just be out of a job, professors. How would you like to build a cob house with a bunch of us and put in some gardens and greenhouses?
And, will “the spiritual left” please leave off with the UFOs and aliens, crystals and runes, drug trips, crop circles, reptilian humans, astrology, mystery cults, power of attraction workbooks, drum circles, fortune tellers, pagan rites . . . and meet with intellectuals and just folks around the campfire for some practical architecture?
Now, will the evangelists and the rednecks, addicts, doctors, pharmacists, lawyers, gangsters, secret agents and casino owners turn away from false doctrines, false flags, guns and poisons? What? No? Will you be ransacking our brand new mud and straw villages? Really?
Don’t you want to admit that the native peoples were the advanced minds, the wisdom figures, and that the Europeans were the neurotic, puerile savages?
Can we get a wee bit smarter and more radical now?
Making our demand Life’s demand, taking this upon ourselves as a species, across all borders, boundaries and divisions, is deeply political in nature and also deeply spiritual: these go together. Once you’re fully involved in reality, you won’t have time anymore for consumer business or celebrities, nor will you harbor a shred of interest in the circus of electoral politics.
Bio-psycho-social-spiritual integration and development, dynamic growth, holistic health and clear mind-sight into and through the old and the present has the potential to bring not only the fractured left together, but humanity as a whole.
The imperative for reality changes the human project entirely. We simply cannot go back to sing Jack and Jill, play musical chairs and Ring around the Rosy now. We simply cannot sing anthems, run marathon rat races or have the fruits of our love and work go to war and waste.
The whole stage-set will be dismantled when we are over the silly stories of this theater! All of us, together, over it, over it now! Dull, ditzy, dusty old stories!
Victor Hugo famously said "Greater than the tread of mighty armies is an idea whose time has come." And the time as come, fellow human beings, to acknowledge that when enough of the human race grows up and perceives reality, the seemingly endless cycles of invasion, exploitation and domination of peoples and planet will be obsolete.
There are not enough jails, money or uniformed men to contain, hold back and push down an idea whose time has come.
It is the whole construct of reality that is crumbling and dying around us. Goodbye. Good night. Good luck. Awaken.
©2011 Jari Chevalier
February 28th, 2011
There is tremendous hypocrisy among people who claim they want fundamental change. If able people who consider themselves progressive would use the time they currently spend on complaining or entertaining themselves or drinking or smoking pot and doing other drugs; if they would work diligently to get themselves healthy in body and mind; if they would refuse all but simple, wholesome, unprocessed foods they cook at home; if they exercised hard; and if they would have nothing to do with banks and investment firms, which are the very torsos of the behemoths they claim to abhor; we’d be off to a pretty good start.
If people who claim they want fundamental change would clear the smoke and mirrors of their own minds and lives and look reality squarely in the eye, would stop buying products that come in packages, which are hyped through advertising (you’re paying for that hype!), would put all their TVs into their cars and drive their cars to their nearest state house or public square, lock them up and walk away, never to return for them; we’d be getting somewhere.
If people would put the energy they put into raging against the machine into ridding themselves of their bad habits of consumption; for example, consuming ridiculous quantities of sugar, which is poison for the human body . . . and would stop buying the next gadget, stop exposing themselves to advertisements, stop consuming all non-durable, disposable, mass-market items, in fact, stop all their self-destructive activities; we’d see marvelous moves in the right direction. In short, if people would give up their own bullshit, we’d have a very different picture before us.
Look, real progress now requires a healthy integration of intellectual, creative, psychological and spiritual progress, not mechanistic, technological progress, fueled by ignorance, narcissism and greed.
When people make it their jobs to break their own addictions and bad habits, and rid themselves of hypocrisy; when they strengthen and mature, when their minds are no longer puerile, we’ll be looking at progress. Because from that kind of personal authority, there is really no end to what can be overcome and achieved in changing the macro level. As J. Krishnamurti said, you are the world.
©2011 Jari Chevalier
November 3rd, 2010
" . . . understanding this problem [sociopathy] creates an entire paradigm shift in the way we view human nature."
--Dr. Martha Stout
This episode of our program brings you an interview with Dr. Martha Stout, clinical psychologist and bestselling, award-winning author on the subject of sociopathy. For twenty-six years, she served as a Psychology Instructor in the Department of Psychiatry at Harvard Medical School and also taught at the Massachusetts School of Professional Psychology, Wellesley College, The New School for Social Research, and the National Institute of Mental Health. Dr. Stout has worked at Massachusetts General Hospital and McLean Psychiatric Hospital. She is author of The Myth of Sanity, The Paranoia Switch, and The Sociopath Next Door: The Ruthless Versus the Rest of Us, a National Bestseller and winner of a Books for a Better Life Award.
Listen at your convenience!
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Thanks for listening!
November 2nd, 2010
Living Hero Suzi Gablik is composing a new blog post and asking friends and fellow writers this question, which I received yesterday:
Last night, instead of trick or treating at the neighbor's house up the road, I watched 60 Minutes instead, a program of interviews in towns and with people who have tragically lost businesses and jobs. It was very painful to watch. I have seen quite a bit of this kind of media coverage done across the country. The people being interviewed can't stop crying, including even the men. Parents who can't send their kids to college. The bleakness in people's eyes is excruciating. And then $3 billion dollars (repeat, 3 billion) just spent on election attack ads. Has the human race always been this way? What do you think? How do you suppose Tutu and the Dalai Lama manage to chuckle over human foibles and frailty? Do you believe the human spirit will ultimately prevail? Or are we, as Derrick Jensen says, f-ed? (Sent on the eve of the invasion of the body snatchers.)
Quote by Desmond Tutu from my blog:
Now 79 years old and ever cheery, another world-renowned black leader, the Archbishop Emeritus Desmond Tutu, recently told Time magazine that the chief lesson he has learned is that "the texture of our universe is one where there is no question at all but that good and laughter and justice will prevail...In the end, the perpetrators of injustice or oppression, the ones who strut the stage of the world often seemingly unbeatable--there's no doubt at all that they will bite the dust." And then he roars with laughter: "Ha-ha-ha-ha-ha. Wonderful!" So what do you think? Has the Archbishop Tutu discovered the culminating secret of the universe, or is he just singin' in the rain?
Full blog post containing Tutu's quotation, 10-30-10 http://virgilspeaks.blogspot.com/2010/10/waiting-on-big-flip.html
Here is my response to Suzi:
In truth, everybody’s is right and nobody knows anything.
Derrick Jensen is right that we’re f-ed, Tutu is right that goodness will prevail. You are right to worry. And I am right to see things in the context of very vast pictures. For instance, this very second people are being tortured somewhere(s) and elsewhere(s) people are having fantastic orgasms looking into each others eyes. Right this second planets are being born and stars are blowing apart: end of an eon.
In our own lifetimes on Earth, in the 20th-21st centuries, extraordinary, beautiful, and heartwarming happenings of many kinds have taken place; some people have behaved in magnificent ways to one another. And at the same time horrible, sick, twisted, maniacal and catastrophic events have taken place and people have been cold, punitive, destructive to one another. Tears of sorrow and tears of joy flowing, flowing all the time. At some point there will be no more humans here. There will be something else going on. This universe cannot and will not be otherwise.
We don’t know much about the nature of our existence; for example, if there is anything more to luck than blind luck, or if we can have any influence whatsoever on whether or not we could miraculously survive a carpet bombing, running through with mind serene and coming out unscathed by heavy shrapnel.
The mind can be all defended or all relaxed or very nimble and flexible. What difference does it make? I have seen that it can make a lot of difference, so I cultivate my mind and body to be healthy, strong, resilient. And still, I could be hit by a truck later today or ravaged by microbes two months from now.
We can reliably cultivate ourselves so we could be wise, helpful, comforting, even when others are in panic, rage, or icy authoritarian rigor. We can help soothe those whose luck has run out. We can share what we have that is good. We can expand our minds and hearts to have many choices of apertures and ways of looking that we can access to stay wise, helpful, and comforting. It’s worthwhile doing that.
For some singing in the rain is only natural, for others it is very annoying to watch.
This world, the big picture world is forever in states of flux of dark and light, forever turning itself inside out through both creation and destruction. Sometimes we find ourselves in the midst of the destruction: it’s in the nature of things. Why shouldn’t we? Who are we to escape that part of the universe forever? Every polarity we can think of love-hate, light-darkness, good-evil, miraculous-impossible, is always simultaneous in the whole. It’s all flickering and flowing and moving as one and we are part of that. It’s all congruent and necessary. There is always peace somewhere; don’t forget that. And depending how you look at things 3.141592 . . . is a numeric linearity that just will not stop: and this could frustrate a person’s desire to see an end to it. But to someone else it is a marvelous expression of how every single simple circle that ever was has an outline that you can continue to follow around and around without end. Or not. Ugh, big deal. Or yes, a very big deal.
William Blake said that “a fool sees not the same tree a wise man sees.” To my reckoning, it is wholesome for our souls to see things in vast terms, to be expansive, and also to be very humble.
Nobody knows what a tree is. Can anybody tell me how the seed of a tree knows how to unfurl and grow up out of itself and form wood and bark and self-organize systems that circulate water and sap, that can draw nutrients up from the soil and turn light into energy for itself to carry on and thrive? Does anyone know what all this stuff is growing up out of the stuff? It’s all a giant mystery and here we are in that mystery together, some snatching and fighting, some giving and holding hands.
What do you think about these things?
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Thank you for sharing your thoughts.
©2010 Jari Chevalier
October 1st, 2010
Several hundred people gathered for the 4th annual Horizons: Perspectives on Psychedelics conference at the Judson Memorial Church on Washington Square South on September 24-26.
This conference surveys the current research and social issues in the field of psychedelics. Readings by John Perry Barlow from Birth of a Psychedelic Culture and Don Lattin, author of The Harvard Psychedelic Club, provided historical context and Cosmo D set the atmosphere with a performance of textured cello improvisation over original electronic rhythms to open the weekend.
Why has psychedelic research been discriminated against in academia? Dr. Torsten Passie took us through the reasons. He showed slides of tribal people lying back all together with their eyes closed: not very productive! A Western capitalist worldview, which requires relations with nature to be utilitarian and depth of feeling to be kept private is not likely to embrace the potential value of trance states, the sharing of dreams, or the hallucinogenic experience.
Furthermore, ecstatic experience through psychedelics can engender direct, unmediated experience of the divine in oneself and in all of nature. This does not comport particularly well with the teachings of the Christian church, which holds forth that each and every one of us needs Jesus Christ to mediate our salvation.
Psychedelics deconceptualize and deconstruct entrenched value systems and, therefore, authority over truth is destabilized. So let's add that those who socially engineer and control populations don’t much care for that sort of thing. It becomes a real problem for those in power when people tap into a larger, more satisfying and holistic sense of reality, endemic to their own true natures, accessed intuitively.
Dr. Passie does not expect interest in psychedelics to spread beyond a small, secret society in the foreseeable future.
Dr. Jeffrey Guss, who heads up a current study at NYU on psychedelics in the reduction of cancer anxiety with very positive psychospiritual results, agrees with Dr. Passie that psychedelics will not become mainstream in society and he doesn’t believe that they should, that they are not for everyone.
But, standing in disagreement with these men on this point is independent Manhattan and Sag Harbor-based psychologist in private practice, Neal Goldsmith, PhD. Along with organizer Kevin Balktic, Dr. Goldsmith facilitates the conference. His sense is that to move into an age beyond post-modernism, one integrating the Cartesian split, psychedelics may play an important role.
He speaks of his own transformation through psychedelic experiences and how it altered his personality theory and views on personal growth and change. He describes a step-wise developmental process with dramatic growth to a new level of development after periods on a plateau. In essence, he says the issue is not to change a pathology, but to form genuine trusting relationships through which his clients can re-identify with their core selves. The person you were born, before you “punted” to a compensatory Plan B, personality, to get by in early childhood, is who you really are. Healing is getting back to that core self.
He's seen that transformative developmental change takes a long time and is very difficult to sustain in this culture. A combination of transcendent and cathartic approaches are most effective, and in this, psychedelics can be catalysts to insight, although insight alone, he says, only goes so far.
The large-scale collective process of what he calls psyche-ology, the study and healing of soul, is really concerned now with successfully joining mechanistic, scientific and technological knowledge with the realities of human psychosocial needs.
Eric Davis, a current PhD candidate, author, speaker and radio host discussed inner and outer Cartesian dualities by way of a metaphor, a mobius strip on which the material at some point turns over into the spiritual, the secular into the sacred and vice versa, in a flow.
There is a hunger in our culture (with its resistance to all things mystical) for the ritual and ceremonial context in which the hallucinogen Ayahuasca is taken by tribal peoples from the rain forests of South America; and this is likely why Ayahuasca has become so popular in North America in recent years.
Davis also pointed to Roland Griffiths’ 2008 Johns Hopkins study which proved that the use of psychedelics gives rise to religious experience (“No shit, Sherlock,” he said, “we knew that!”) And so the open question is: what does a secular, materialistic research model do with this scientific confirmation? And does moving the psychedelic experience into the psychopharmaceutical, clinical environment of the lab, perhaps diminish its potential for healing self and society?
The scientific approach is valuable, Davis upholds, because of the nagging questions it prompts us to ask about the brain. For instance, if you’re going to coin terms like “neurotheology” as a way to account for the experience of God, then you must also account for déjà vu, clairvoyance, and many other experiences of the mind.
For scientists to be seriously engaged in psychedelic research they eventually must take the psychedelics themselves. And that could just stimulate changes in the scientific approach itself. We may find ourselves up against our culture’s addictions to limiting ideas.
Psychedelic use for the treatment of addiction was reported on by researchers Matthew Johnson and Mary Cosimano of Johns Hopkins University who are currently investigating psilocybin in the treatment of nicotine dependence.
Most striking was the presentation by Clare Wilkins, director of Pangea Biomedics in Tijuana, Mexico on the remarkable properties of Ibogaine, a hallucinogenic root from Gabon, Africa that reverses addictions to opiates; such as heroine and methadone, as well as to cocaine, methamphetamine, alcohol, nicotine, and all manner of addictive behaviors and neurotic thoughts.
Ninety-two percent of clients who enter the clinic leave free of their chemical dependency, and without any withdrawal symptoms. Eighteen percent are still living without their drug of choice after six months, and this is a remarkable liberation rate. The hallucinogen gives addicts a real chance at choice. While exactly how ibogaine works is still unknown, there is clearly repair to brain receptors and an adjustment in neurochemistry.
She describes Ibogaine as a “relationship interrupter,” accomplishing “shame washing, empowerment, and the reawakening of the body’s intelligence.” Ibogaine “enables you to look at your life and eliminate anything that is not serving you.” Self-harm becomes self-care. “You fall back in love with yourself, with others and with life. It brings love back into the equation.”
Several of the non-academic speakers praised visionary experience and its influence on art, music, fashion, film, eco-consciousness and the integration of Eastern and Western mysticism. Annie Oak spoke about her grant-making organization, the Women’s Visionary Congress, and how this multigenerational community of “psychedelic women” support one another in their ongoing catalytic work as artists, healers, activists and visionaries.
But some brought up the dark side and limitations of psychedelics. Associate producer of the annual Bioneers conference, J.P. Harpignies, reminded us that in the 60s many a psych-ward and hospital was packed with LSD casualties. And poet, Dale Pendell, while acknowledging that we have yet to complete the psychedelic revolution, that the Earth is in need of a deep and radical cure, also cautioned us to consider that psychedelics are not effective on narcissism. In fact, with their tendency to stimulate messianic fantasies in some people, psychedelics may have contributed to the rapid rise of Me-ism in society.
Jill Harris of the Drug Policy Alliance urged the Horizons audience to come out about their psychedelic experiences, to break the taboo and share stories. “They have been important to us; they have mattered.” Let’s be vocal about how transformative these drugs can be and about the fact that prohibition doesn’t work. At the 40th anniversary of the War on Drugs, “it’s time to set the exit strategy.”
Heading home through Washington Square park at twilight, the great stone arch with its bold, engraved quotation was all lit up:
“Let us raise a standard to which the wise and honest can repair. The event is in the hand of God.”
Washington spoke those words to inspire his delegates to aim high in the writing of the Constitution of the United States. It was crafted, in this spirit, over the next 17 weeks.
And I thought, yes, here it is, the time Washington expected for the wise and honest to repair to those standards. And it will be, indeed, up to the wise and the honest to do the job.
“There are methods for changing social policies,” Neal Goldsmith tells us, “and we’ve got to power through, shoulder to the wheel, and do the work.”
©2010 Jari Chevalier
August 18th, 2010
"My sister and I will be with the Sisters of Earth, the radical nuns, in New York in July," Vandana Shiva told me, before she and I hung up the phone, just after recording our Living Hero interview this past winter.
Radical nuns, hmm, I was intrigued and also excited about the prospect of meeting Vandana in person and spending a few days with her and Mira Shiva.
A short time later, I was a newly minted member of the Sisters of Earth and was signed up to attend the 9th biennial Sisters of Earth conference on a press pass.
The conference was held at The Passionist Retreat Center in Riverdale, New York, along the East bank of the Hudson River. Listen, if you've never been in a room with 160 powerful, educated, purposeful, spiritually mature, and actively engaged women, you have missed the effect of an incomparable force-field. Not your average crowd!
This special report on the Sisters of Earth conference will give a hint at the depth and breadth of conversation and ceremony, and hopefully, too, a taste of the uplifting energy and heartfelt concern we experienced as a group. This vital network of women religious and lay women is working to foster widespread adoption of eco-spiritual values in the United States and around the world.
Click on The Power of Wisdom under Recent Posts on the sidebar to get to a Comments box and Submit button. Let us know your thoughts!
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April 17th, 2010
On March 9th, just two days after The Cove won the Oscar for best feature documentary, the plush theater at The Asia Society in New York was packed with eager New Yorkers waiting to see The Cove, followed by a discussion between the film’s director, Louie Psihoyos, and environmental journalist, Andrew Revkin.
The Cove opens with an extrasensory montage; infrared images of oil derricks, factories, and the heavy machinery of industry, a “Twilight Zone” world—contemporary industrial society—perhaps as perceived by special sensitivities; its underlying mechanisms and menacing absurdities; its inhumanity.
Suddenly, like a birth, we land in the technicolor world of the film’s primary crime scene, Taiji, Japan, as Louie Psihoyos, as narrator, introduces us to the film’s principle player, activist Ric O’Barry.
Psihoyos contacted O’Barry after attending a Reefs Conference where O’Barry was scheduled to speak, but was then pulled from the program by the conference’s sponsor, Sea World, an organization O’Barry opposes at every turn.
O’Barry sent Psihoyos a short video he’d made, entitled Welcome to Taiji, documenting the annual killing of over 23,000 dolphins in Taiji dolphin. Although O’Barry has been devoted to dolphin activism for over forty years, in his own words “I’m like a monomaniac about this one cove, the size of a football field, in Taiji.”
Days later, Psihoyos flew to Taiji to meet O’Barry and shoot footage for what would later become The Cove, nature photographer Psihoyos’ first film. “I was called do this,” he told me during the Asia Society reception. “I’m not that much of a spiritual type, but the universe had a hand in this. . . let’s just say I was not planning to get into film before this.”
Psihoyos has an enduring passion for the oceans and ocean creatures. He directs the Oceanic Preservation Society, a non-profit organization. He considers the moratorium on whaling “the greatest psychological achievement of the last century.”
The Cove received major funding from Jim Clark, Psihoyos’ long-time billionaire friend. Once they’d reviewed and discussed the initial footage, a feature-length production was underway. “I started to get creative in a way I never thought possible. . . . . I wanted this film to inspire a legion of activists. . . . We made this film to give the oceans a voice. All the oceans are in peril.”
Both Psihoyos and O’Barry are confident that the film and its associated campaigns will effectively end the slaughter in Taiji. They explain that it will not be stopped on an animal rights issue, nor an environmental issue, but on the human health issue, because human beings are consuming mercury laden dolphin meat, sometimes falsely labeled and sold as tuna or some other fish. Psihoyos said a doctor explained to him that Mercury poisoning erases what it means to be human. You lose your senses; you lose your memory. But, he explains, it seems too controversial a subject to report on in the press.
The Cove crew took great personal risks to bring the film’s messages to the world. Tenderness for dolphins and other creatures is behind this courage and the strategic persistence necessary in any activist struggle. “This movie is a love letter,” Psihoyos tells his audiences.
In winning the Oscar for The Cove, Psihoyos “hit a home run the first time up at bat,” in the words of Ric O'Barry. Revkin asked, “Do I sense a sequel?” Psihoyos is now at work on his next film, a documentary about the Holocene extinction, the massive planetary loss of species and biodiversity that is manmade and continually exacerbated by human behavior.
Psihoyos calls upon his audiences to act, “once you have this information, what are you going to do with it?” In an interview with Amy Kaufman of the L.A. Times on Oscar night, he said, “The Cove is a microcosm of this 5-alarm disaster that’s facing all marine life. Through pollution and plundering and acidication, we’re doing what no wild animal would do: we’re fouling our own nest. It’s a microcosm of this much bigger issue.”
I was reminded of a brief scene in The Cove in which it was said that O’Barry once rescued two dolphins from a small concrete pool filled with their own excrement. Perhaps this is an image for us to keep in mind.
Listen to the April 1 Living Hero podcast for our Interview with Ric O'Barry.
Watch the Asia Society video here.
The Oceanic Preservation Society site.
March 1st, 2010
Around the world civilian rights to food and water are being eroded by the patenting of life forms and by privatization of water systems. Some farmers have been hit with law suits for patent infringement, while they were planting heritage seeds. The outspoken, multi-talented Vandana Shiva, joins us to talk about these and other issues of capitalist globalization. She is a celebrated ecofeminist, grassroots activist, research physicist, author, and international advocate for alternatives to global corporate hegemony.
". . . there is a higher moral order that requires that we save seeds, because we are caretakers of the biodiversity of this planet.” says Shiva.
We talked about:
The roots of Shiva's global activism ● The violence of "The Green Revolution" ● Suicide seeds, farmers, bombers ● False pretenses of industrial farming ● What's at stake in water privatization?● World Bank legacy in India ● Capitalist patriarchy ● The false liberation of convenience foods ● Civil disobedience and seed satyagraha ● Seed saving ● Lies money can buy ● Democracy as an imperative of survival ● Seeing and acting on interconnections ● The good work of the International Forum on Globalization ● Power and the lessons of history ● A singular solution to a triple crisis ● Caring, sharing, and The Commons
Enjoy the show! (The interview is about 45 minutes.)
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Click through to buy some of Vandana Shiva's books on Amazon right from this site in the sidebar to the left.
The International Forum on Globalization
December 4th, 2009
“Death costs a fortune, but life is free,” writes Living Hero Terry Riley, in a lyric for his composition Missy Gono. Riley is a true original, recognized worldwide for first bringing minimalist musical composition into circulation in 1964 with his now classic In C and thereby influencing a new generation of avant garde composers and acid rock bands. Dedicated to a life of deep listening, composition, and inspired performance, Terry joins us to share his insights into art, a healing spirit and life.
We talked about:
The inner experience of originality ● Terry’s Time Lag Accumulator ● Dipping into a sound current ● Music and altered states ● Creativity, discipline, spirit and nature ● Psychedelics and spiritual practice ● Our world and our path to healing ● Urban sound and sensitivity ● Raising kids in a creative household ● Terry's ongoing relationship with his works ● His creative influences ● Imagination as an aspect of intelligence ● Music as philosophy and a model of the world ● The story of Missy Gono ● 6500 pipes in the wee hours at Disney Hall
Enjoy the show! (The interview is about 40 minutes.)
Listen at your convenience!
Click through to buy some of Terry's CDs on Amazon right from this site in the sidebar to the left.
Visit Terry's website at terryriley.net
February 1st, 2009
The Living Hero Podcast proudly presents an interview with environmental lawyer and public health advocate, Carolyn Raffensperger. Carolyn is executive director of the Science and Environmental Health Network, where she has worked since 1994.
In 1982, Ms. Raffensperger left a career as an archaeologist in the desert Southwest to join the environmental movement. She first worked for the Sierra Club where she addressed an array of environmental issues, including forest management, river protection, pesticide pollutants, and the disposal of radioactive waste. As an environmental lawyer she specializes in the fundamental changes in law and policy necessary for the protection and restoration of public health and the environment.
We talked about:
• faulty assumptions underlying environmental decision making
• the precautionary principle--what is it?
• a new report on health, aging and the environment
• reversing the burden of proof on the safety of industrial chemicals
• corporate structure and your inalienable right to a clean and healthy environment
• changing laws: rights of future generations and the commonwealth
• reform: the biggest obstacles and the greatest opportunities
• the essential nature of the arts and how they function in the process of change
• genetically altered seeds, the sex of plants, and the farmer-scientist breeding project
• “turning the Titanic,” ecological medicine and the economics of aging
Carolyn is co-editor of Precautionary Tools for Reshaping Environmental Policy published by M.I.T. Press (2006) and Protecting Public Health and the Environment: Implementing the Precautionary Principle, published by Island Press (1999). Together, these volumes provide the most comprehensive exploration to date of the history, theory, and implementation of the precautionary principle.
Carolyn Raffensperger is responsible for coining the term "ecological medicine" to encompass the broad notions that both health and healing are entwined with the natural world. She has served on editorial review boards for several environmental and sustainable agriculture journals, and on USEPA and National Research Council committees. Her bimonthly column for the Environmental Law Institute's journal Environmental Forum appeared from 1999 until 2008.
Our guest has also been featured in Gourmet magazine, the Utne Reader, Yes! Magazine, the Sun, Whole Earth, and Scientific American. Along with leading workshops and lecturing frequently on the Precautionary Principle, Carolyn is at the forefront of developing new models of government, which will depend on precaution and ecological integrity, and guardianship for future generations.
For more information, visit the websites of The Science and Environmental Health Network and of Guardians of the Future .
Enjoy the show! (The program is 45 minutes)
Listen at your convenience!
September 1st, 2008
The Living Hero show is very proud to present an interview with Marcy Axness, Ph.D.
Dr. Axness is an early development specialist who writes and speaks internationally on parenting, society, and the needs of children. She is an authority in such wide-ranging fields as neurobiology (brain development), prenatal and developmental psychology, attachment theory, and consciousness research. Marcy’s particular specialization is in very early development--beginning even before conception--and she is one of the world’s few experts in prenatal / neonatal issues in adoption. She is a professor at Santa Barbara Graduate Institute and has a private practice in Los Angeles, counseling parents and prospective parents.
We talked about:
• Raising generation PAX
• Quantum parenting
• The fundamental question every human is always asking
• The peace-creativity connection
• P-A-R-E-N-T-S, Marcy's parenting To-Dos
• The surprising single strongest predictor of a child's healthy attachment
• The dominant reality engine of our time
• How to behaviorally reduce ADD and ADHD
• What drives the viscious human cycle
• Tapping into the unseen dimensions of experience
Visit Marcy's website at http://www.marcyaxness.com
Enjoy the show!
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August 1st, 2008
At an old-fashioned soda-pop style lunch counter in Bowman, North Dakota, I met Scott Parsons. He was eating pie in black, white and pink spandex with a smattering of corporate logos across his chest. After he had learned that his friend's daughter Mikyla had been diagnosed with Rett syndrome, Scott quit his job as Western VP of Sales with Georgia Pacific to ride his bicycle from San Francisco to Boston to help raise money to fund medical research for Rett Syndrome.
Our conversation covers:
• Scott’s motivations to ride
• Information on Rett syndrome and the hope of a cure
• Highlights of the great American landscape
• Impressions of the American people
• The goals for the ride and beyond
Learn more about Scott, his trip, and the cause for which he’s riding at
Enjoy the show! (The interview is about 25 minutes.)
Listen at your convenience!
May 12th, 2008
In our movement toward wholeness and maturity, perhaps the most fundamental challenge—and our goal—is the acceptance and embrace of our freedom. To live as sovereign individuals, so that our highest authority is our own sense of what is right, and knowing that we hold the wisdom to assess for ourselves the particulars of a situation, means that we fully trust ourselves and are willing to stand alone, if and when necessary.
Since creative people are so often ahead of their time, we must really know, as an experience deep in our bodies, that our assessments of relationships are right; and this deep, inner knowledge gives us the courage to be harbingers of what may one day also be discovered by the masses. Galileo knew he was right; Blake knew; Einstein knew; Walt Whitman . . . the great ones knew.
This type of innate knowledge comes through the experiences of intuition, inspiration, epiphany, and insight. These are spiritual experiences: understanding moves through you energetically, so that you see something and feel the rightness of it at the same time. This spirituality is fresh and personal; it exists apart from any particular theology or ideology.
Sadly, living without a personal spiritual connection to life and the freedom it supports is the grim lot of most people. Lives lacking a genuine, experiential spiritual foundation tend to oscillate between controlling others and being controlled. Without the spiritual ground of experience which is the very will of freedom, the prospect of freedom is just too much for people, and power is the woeful tether by which they aim to feel secure.
Erich Fromm's Escape from Freedom explores the widespread aversion to freedom and persuades us that sadomasochistic tendencies underpin it. "It is always the inability to stand the aloneness of one’s individual self that leads to the drive to enter into a symbiotic relationship with someone else. It is evident from this why masochistic and sadistic trends are always blended with each other. Although on the surface they seem contradictions, they are essentially rooted in the same basic need. People are not sadistic or masochistic, but there is a constant oscillation between the active and the passive side of the symbiotic complex, so that it is often difficult to determine which side of it is operating at a given moment. In both cases individuality and freedom are lost."
Later in his book, Fromm relates that these destructive tendencies to escape from freedom result from the thwarting of the individual’s sensuous, emotional, and intellectual expansiveness in childhood. These perversions are the torque our spirits take from the suppression of our exuberance, curiosity, and creative will in childhood and, which can continue all our lives. By continuing to suppress our natural tendencies to explore, move and stretch our bodies, imagine, try things out and invent, we perpetuate our pain and give rise to yet another generation of frustrated human beings stuck on a see-saw of power relations.
Here's the remedy: reactivation of our creative and expressive pleasures goes straight to the root of perversions of spirit that we witness in our lives and our societies. Encouraging our children and each other to spend more time puttering and tinkering with things out of curiosity, creativity, and imaginative play, fostering our spiritual connection to life through observation, meditation, and the many means that help us to do this, and providing ourselves with the conditions for the experience of intuition, inspiration, epiphany and insight will all feed the hope of a new humanity that has the courage for real freedom.
©Jari Chevalier, 2008
May 1st, 2008
To live your life as a creative artist, everything you do and experience is invested into vision, meaning and insight; and in this, there cannot be a separation between self, work and life.
Successful creation is a distillation of many hours of time alone just sponging things in and then processing them with the light of solitude on. Solitude, a word that comes from the Latin "solus," is akin to the Greek word "holos," signifying whole, entire. An artist comes to wholeness in and through solitude.
You'd be hard pressed to find an artist who isn't poignantly aware of her existential aloneness, and yet, like anyone else, she lives in relationship. However, often, instead of social relationships, she relies upon deep, abiding relationships with the ineffable intimations of her gift. There's a sense of partnership with the unseen--the muse, the unconscious, the universe--to get her work done.
And so the artist working in solitude is not really "alone." She is having intense affairs with aspects of the self and with the numinous. Henry James once told the journalist Morton Fullerton that the "essential loneliness" of his life constituted his "deepest" aspect.
The quality of relationship with one’s own inner dynamics, which are nurtured in solitude, provide the conditions for creation. The feeling arises, when you are creating, that you are doing what you are meant to do and it is sustained by the experience of being touched by something larger-- a communion experience that one simply cannot explain, but instead must honor and serve.
But there is a big difference between solitude and isolation. To balance long stretches of unbroken solitude, an artist, especially a developing one, needs like-minded others, people who understand the passion and process of a creative person and who support him in his efforts, who welcome him when he finally does come out from behind the closed door. It helps to have a peer group or, at the very least, one trusted fellow artist with whom to share both the work and one’s life.
Solidarity means unity among people, a shared sense of purpose and understanding of what matters--values, feelings, sensitivities about things, qualities of life. Solidarity is every bit as crucial to the health, balance and survival of the artist as is solitude.
Some artists must or perhaps choose to find their solidarity without real-time contact with peer artists, but instead, through the works of more distant artists. In the words of painter and art teacher Robert Henri, "If the artist is alive in you, you may meet Greco nearer than many people, also Plato, Shakespeare, the Greeks. In certain books--some way in the first few paragraphs you know that you have met a brother."
T.S. Eliot states something similar about our solidarity: "A common inheritance and a common cause unite artists consciously or unconsciously: it must be admitted that the union is mostly unconscious. Between the true artists of any time there is, I believe, an unconscious community."
I wonder, are these qualities, which are so obviously critical to the life of the artist, not important to the health, balance, development and well-being of everyone? What do you think?
I have been traveling alone since the end of March, and also living among artists with long days of solitude in my studio and cherished connections at shared meals and walks through the Illinois prairie. I have now relocated temporarily to Austin, TX and I have been exposed to a great deal of art and culture along the way!
Since that last week of March I have seen:
The Homer and Hopper exhibitions at The Art Institute of Chicago;
Laurie Anderson speak at the Museum of Contemporary Art, Chicago;
The collections and current shows at The Milwaukee Art Museum;
The current shows at the John Michael Kohler Arts Center in Sheboygan, Wisconsin;
The Kohler factory tour;
Columbia College Book & Paper Arts facilities and the M.F.A. show there;
A lecture by G. Edward Griffin at the University of Texas;
The On the Road show at the Harry Ranson Humanities Research Center in Austin;
I was also invited to spend an overnight as an all-expenses-paid guest at one of the exclusive private Kohler clubs.
©Jari Chevalier, 2008