The Yin-Yang of Life

“Whenever I see a red-haired woman, I think of my mother, the mother I never knew.”

Many years ago, screenwriting instructor Sandy Wilson (award-winning writer/director of My American Cousin) responded to my screenplay’s opening line by saying it felt like an arrow in the heart.

Indeed, such arrows, whether felt or shot, speak to the yin-yang of life’s journey. Is there anyone alive who has been spared from the wound of at least one arrow?

The further image of the unknown red-haired woman is seeing her, in my mind’s eye, walking down a hospital corridor, her long auburn hair rippling down her back, and disappearing into the darkness. My adoptive father once told me that he saw her, fleetingly, in her hospital bed. She was pretty and very young – and unmarried. My birth father was Scottish and in the air force. Did he ever know of my existence?

Part way through the adoption process my birth mother tried to get me back; but the system disallowed it. Initially, as told to me much later, her wealthy Irish family had put tremendous pressure on her to get rid of me, as a child out of wedlock.

Another image remains written on my heart, again in a hospital, at the closing moments of motherhood. I had wanted so much to pluck the arrows out of my other mother’s heart, through several years.

Yet, eventually one needs to find the border where our spiritual work is meant to take us, between where we can help someone else find inner peace and where the other person’s soul journey takes them beyond what we can offer. The boundary, however, is illusive. The path of compassion offers a third way.

Through that way, maybe I was successful in extracting one arrow. In her dying hours, I sat with my adoptive mother and could say out loud to her, with heartfelt truth, that I loved her and elaborate on the wonderful childhood memories she bestowed. Mom lay there, wearing an oxygen mask and unable to speak – a reality that broke Dad’s heart, while he also sat with her through those long hours, on the other side of the hospital bed.

Mom, slowly, now so frail, lifted her arm and put her hand firmly over my arm. She turned her head to look warmly into my eyes, pressing my arm gently with affirmation that she received and accepted my love. This gesture was huge for me.

Sometimes it can take a lifetime for the affirmation of love to be clearly expressed. It never is too late to give and to receive love.

I offer this blog reflection a week after the celebration of Mother’s Day in several countries, on the second weekend of May. For me, and for many individuals whose mother now is gone, it can be a difficult day every year, in the natural feelings around loss and the resurfacing of past memories. The grief is two-fold: the absence of a mother and perhaps also regrets about what could have been.

How we deal with death and move forward is a process of healing through time. How we deal with life, and negotiate our regrets, again, to move forward, is the focus of this blog. Do our memories include a peaceful sense of closure or, instead, include regrets about unfinished business, such as love and reconciliation never spoken?

In my experience, women can be very hard on each other in all interrelationships yet, most of all as mothers and daughters. Among my women friends, more of them had difficult relationships than not, with their respective mothers, fraught with inner and outer forms of antagonism. The consequences play out in unhealthy patterns in other life relationships unless the deep rivers of emotional pain can be accessed and navigated toward healing.

This psychological reality is universal. In previous blogs when I speak about the feminine principle of consciousness, please know that I do not romanticize its essence. A holistic truth resides in the following phenomenon: each of the two principles of human consciousness – feminine and masculine – has a life-affirming side and a shadow side. Nowhere is this truth more powerfully manifested than in the dynamics of mothers vis a vis their children, whether in reference to human families or our planetary realm.

For mothers and daughters, as for every person, my belief is that each of us has a responsibility to make meaning of the material that our family experiences have provided. All experiences impact upon us energetically at the cellular level. The fact is, we react or respond both emotionally and physically, at various unconscious levels. We then are called, as an essential part of our life’s journey, to resolve the inner wars.

Through my own journey, and witnessing other women in turmoil (as well as men), it has become so obvious where the socialization processes of Anglicized Western culture have fallen short – emphasizing intellectual and physical development that is disconnected from emotional and spiritual development – both in home life and conventional schooling. Even, and particularly, among well-educated professionals, the tendency for many people is to remain stuck in their heads, tenaciously holding on to the assumption that they can rationalize their way out of their emotional pain, or deny it altogether.

But the rational mind alone cannot access the depths of the unconscious. That is why increasing numbers of people in recent decades have sought out various psychological and/or spiritual processes to address their existential life crises.

However, for the mothers of the `boomer’ generation, and their mothers before them, human psychology was less understood, nor were appropriate treatments known or available. Worse, the stigma attached to any psycho-therapeutic or psychiatric treatment, in and of itself, obstructed many deserving individuals from reaching out for help. Instead, these individuals were tragically misunderstood, as well as judged and blamed by the people around them, in regard to expressing what I will sum up as difficult behaviours.

Such was my mother’s dilemma. First of all, she was diabetic. Following the diagnosis, every day of her life she had to stick a hypodermic needle into her body to survive. What most people did not know during her lifespan – including me until I was an adult and investigated it – diabetes is as much an emotional affliction as physical, because of the chemical imbalance in the body. Her daily ups and downs were like a roller coaster ride.

Secondly, yet actually the foremost tragedy of my mother’s emotional pain, was the timing of the diagnosis, immediately upon the loss of her third baby at birth. Diabetes, previously undiagnosed, had killed three babies carried to term. The doctor told her that she would not be able to bear more children.

I only can imagine the soul woundedness, a pain unfathomable in sinking to the ocean floor of a woman’s being. Not until midlife, when I studied and trained in psychology, could I finally even begin to fathom such a loss. Regardless, I could not live in Mom’s body or psyche, and the topic was unmentionable between us.

In her younger years Mom could be the life of the party, an attractive and dynamic woman. But her rage could be awesome. A volatile temperament eventually alienated everyone. In the later years, her hands increasingly became crippled by arthritis. She shut out the world and slept a lot to avoid the relentless physical pain. God bless my father for his incredible care-giving through those challenging years.

By that time, I had concluded that the rage she felt against her diabetes, the physiological disorder that killed her own babies, was what she had projected upon everyone. For she never fully embraced her own care-giving as a diabetic, resenting the daily regimen of the needle, and when to eat, what to eat, what not to eat, endlessly. In other words, she never forgave herself and the unspeakable grief turned to anger, then chronic depression.

So, within my heart, I forgave my mother several years before she died. Discussions between us as women, about feelings, remained mostly taboo. My responsibility was to take my own journey of healing and forgiveness, transforming sorrow and judgment into inner peace and compassion.

The single window that opened, rarely, shed light on her own childhood ruled by a neglectful mother who never took her daughter for medical check-ups, and treated her harshly. Consequently, my mother was overly protective with me, understandably over-compensating from her childhood experiences plus losing her babies. I give Mom full credit, regardless, for not treating me like a servant as her mother treated her, and also supporting my education.

Mom did her best to be a good mother. She hand-smocked my dresses as a toddler and beautifully sewed my clothing for years; prepared healthy meals despite her own dietary restrictions; welcomed all my friends into our home; good-naturedly played board games with us, and more.

During the final hours of her life, I recalled the good memories and comical anecdotes, anything that could show my acknowledgment of her loving support, to provide solace.

I relate this story because the message is so important – to have the grace and take the responsibility through our own life journey to understand a mother’s love, both in its omissions and human imperfections, as well as in its range of expressions, some less visible than others. It is too easy to be judgmental, and be blind to what has been given to us, through the limited lenses of our own needs and expectations.

Through the early years of the goddess movement and also several waves of feminism, I was not engaged at all. For I observed confusion and misunderstanding about what the fuller expression of modern – or post-modern – womanhood ought to look like, not to mention what actually unfolded. Nor did I like what I witnessed then or now in the ways North American popular media characterize success or fulfillment.

As we get older, the long view potentially coincides with more compassion and wisdom. I now can look back with deeper empathy at the struggles and the prices paid, by women, families, and society, as women experimented with, and adapted to, a variety of roles. These ranged from: single-mindedly choosing a career path; trying to be `super woman’ (namely, excel on all fronts, professionally and domestically); behaving as a sexually liberated energizer bunny and/or reverting to a traditional role as full time homemaker.

Regardless of their choices, women seem to have had to justify any and every choice, while also being blamed for society’s ills. But the roots of our social ills need to be excavated elsewhere. Consider the patriarchal societal structure that pushed the feminine principle of consciousness underground long, long ago, to the degree that many women as well as men became confused about what is required to grow into wholeness.

During my adult life span I have witnessed a sequence of societal changes throughout which one has had to remain on one’s toes, like a cerebral ballerina. In doing so, one keeps abreast of the times, both to withstand the winds of change that can rip you asunder from every anchor of life that provides stability and also to pick up the scent of the winds on the horizon. We need to pay attention to sources of wisdom that can fortify us against the materialistic and technological forces that continue to compromise our inner and outer capacities for living in balance.

For a number of years, I sought understanding outside of Euro-western culture, while negotiating two worlds, given the fact that my cultural roots reside in the latter. I feel blessed to have been welcomed by Aboriginal people at a time when they opened their homes, communities and ceremonial life to the `four colours’ of humanity.

What I learned significantly transformed my life and opened a door to the spiritual dimension. To come home to my soul, however, I had to address my inner life through examining my own cultural upbringing, be forgiving, and develop insights to see the ruptures in Euro-western society, not judgmentally as dysfunction yet compassionately as a soul woundedness that goes back through many centuries. Those ruptures are the disconnections to the worlds of Nature and Spirit – in other words, the split in consciousness between the feminine and masculine principles.

Exploring feminine consciousness can help us deal with the world’s imbalances, and help us understand why we currently are in a mess as a human species, both environmentally and also psychologically. All forms of life on Earth (and beyond) are interconnected through multiple levels of energy around us, and within each and every human being. (Later blogs will focus more on psychological aspects.)

In this blog post, let’s look at the archaeological finds of the late Marija Gimbutas (1921-1994) and her visionary theories. My previous blog post pointed out how pottery is defined as a craft, according to Euro-western definitions that, moreover, refer to the inscribed markings on it as `decorative art.’ The latter may be true today in so far as `markings’ in contemporary crafts often are intended as merely superficial decoration bereft of deeper symbolic meaning.

But, in traditional cultures that go back through time to include pre-historic artefacts, Gimbutas writes in her book The Language of the Goddess that the seemingly `decorative’ motifs were in fact a complex coded system in which “every unit is interlocked with every other…in patterns that cross the boundaries of space and time.” Gimbutas, in reference to the symbology of Old Europe in the same book writes:

“They [symbols] constitute a complex system in which every unit is interlocked, with every other in what appear to be specific categories. No symbol can be treated in isolation; understanding the parts leads to understanding the whole, which in turn leads to identifying more of the parts.”

I would argue, in fact, that the systems thinking evident in pre-history symbology is the pre-cursor of today’s `ecological literacy.’ The latter, therefore, is not new yet rather being renewed. For it originally resided in the human consciousness of our ancient ancestors whom we have tended to underestimate.

Meanwhile, Gimbutas makes a case that an ancient Goddess religion once existed across an extensive geographic area, covering the Near East, southeastern Europe, Mediterranean, and in central, western, and northern Europe “as a cohesive and persistent ideological system.” Her unorthodox conclusions followed upon five major excavations, and arrived at, furthermore, through applying her interdisciplinary background in linguistics, ethnology, and the history of religions – all of which infused her profession as an archeologist.

Aside from suggesting the existence of matrifocal societies, Gimbutas also got in hot water for suggesting that the beginnings of Western civilization go further back in time than the conventional cultural markers of ancient Greece or even Mesopotamia. The latter usually is designated as the first `civilization,’ based upon its Sumerian script.

Yet other maverick thinkers acknowledge Gimbutas. William Irwin Thompson, a social philosopher and cultural critic, credits Gimbutas with the discovery that writing goes back to the Old European culture of 5300 to 4300 B.C.E., in his book Coming into Being: Artefacts and Texts in the Evolution of Consciousness (1998).

Thompson adds: “So the contention of the French philosopher Jacques Derrida – that the old division of culture that sees oral as primary and writing as secondary is invalid – would appear to be true… Sumerian writing should not be seen as a sudden invention, but rather as a form of activity with deep roots in the past” [1998, p. 123-4].

Indeed, during the latter half of the twentieth century, Gimbutas was a rare woman among similarly rare, cutting edge thinkers, all of whom were controversial through much of their professional lives. They all challenged the longstanding, established classical view of cultural evolution that has been grounded in linear rather than holistic perspectives. Instead they emphasized the overlapping and intercultural influences.

In an article about Gimbutas and the biographical documentary film Signs Out of Time (2003) about her life, reviewer George Franklin mentions: “during the last few years of his life…visionary historian Joseph Campbell spoke frequently of Marija Gimbutas, regretting that her research on the Neolithic cultures of Europe was not available during the 1960s when he was writing The Masks of God. Otherwise, he would have `revised everything’.” Similarly, anthropologist Ashley Montagu said of Gimbutas: “[she] has given us a veritable Rosetta Stone of the greatest heuristic value for future work in the hermeneutics of archaeology and anthropology.”

The influence of Gimbutas continues as well in the fields of matriarchal, goddess and feminist studies. German scholar Heide Goettner-Abendroth, for example, organized two world congresses on matriarchal studies in 2003 and 2005, and edited the book Societies of Peace: Matriarchies Past, Present, and Future (2009). In her 2005 conference paper, she identifies still-existing matriarchal societies globally. Her characterization of matriarchies is “non-hierarchical, horizontal societies of matrilineal kinship. Goettner-Abendroth writes:

“In matriarchy, divinity is immanent, for the whole world is regarded as divine. This is evident in the concept of the universe as a goddess who created everything, and of Mother Earth, who brings forth everything living. And everything is endowed with divinity – the smallest pebble and the biggest star, each woman and man, each blade of grass and each mountain.”

Goettner-Abendroth’s description addresses the essence of feminine consciousness, that is, in illustrating how the energetic worlds of Nature and Spirit are intertwined. But, men always have had a life-affirming role as well, regrettably unacknowledged in what often has been a one-sided position taken by goddess-focused and feminist women.

Gimbutas discovered the fuller reality, challenging the conventional notion that traditional ancient cultures all had `sun gods,’ – in other words, splitting the earth from the sky, and disconnecting feminine and masculine alignment of principles in human consciousness. In a 1989 interview for Whole Earth Review, she stated, in Old Europe:  “There were gods also. No sun gods; these gods are associated with the wild and cultivated vegetation especially … And there are several other types.” (Indeed, in a future blog, I will investigate the old and rediscovered concept of the `green man.’)

Let us now address the question of who is the Venus of Willendorf, the saucy lady on my Media Literacy page. This particular 11.1 cm. statuette was discovered in 1908 at a Paleolithic site near Willendorf, a village in Lower Austria.

Gimbutas criticized the identification of the pre-historic stone images as mere fertility objects. In the 1989 interview, she points out: “Venus is known as a beauty. Venus is wife of a male god, or beloved by male gods…It is wrong to call these…`Venus figurines.’ Their function is much more important than those of Venus. The functions were life giving, death-wielding, and regeneration.”

A project for our time, therefore, is how we develop a more expansive media literacy hand-in-hand with ecological literacy, by giving more credence to ancient ways of knowing that are integral to a more holistic consciousness. Doing so can help us restore planetary wellness and develop more harmony in intercultural human relationships.

Go to http://www.belili.org/marija/aboutSIGNS.html, for more information about the film Signs Out of Our Times.

What we hold in common as a human species is the imaginative capacity embedded in our consciousness to use symbols that depict elemental forms of communication. The universality of ancient symbols is fascinating and, I suggest, significant today to help us restore – together as a human family – an environmentally sustainable planet.

Here is where media literacy meets ecological literacy. That is why the media literacy page on my website shows the Venus of Willendorf, a saucy-looking lady from the Upper Paleolithic era in Europe. She epitomizes, provocatively, the importance of awakening the feminine principle, most particularly in Euro-western culture today.

In this blog post, I want to identify her and introduce a brave and independent-thinking archeologist, whose still controversial interpretations of the `Venus figurines’ I will discuss in my next blog post.

Here, however, I want to point out why we need to question the intellectual disciplines of Western culture, not just popular media that addresses the present. In order to learn how to live on the earth more respectively, we also need to revisit how Western culture has characterized the past – namely, pre-history – which, in turn, influenced the destruction of Indigenous cultures from the beginning of colonization to the present.

Meanwhile, what I characterize as `awakening the feminine’ has been evident since the 1960s in the growing number of Euro-western individuals who have sought out spiritual teachings in Eastern and Indigenous cultures because of a human yearning for wholeness not readily accessible within our own Western culture.

Therein, I believe, resides the reason for the phenomenon of the `New Age’ movement that, sadly, tends to get misrepresented and trivialized. The regrettable reasons why include the exploitation of this profound human yearning by spiritual charlatans and related hucksters whose commercial exploitation reduced spiritual symbols into moneymaking commodities that distort and undermine their original higher purpose. (The New Age movement, similarly I suggest, was based upon higher intentions.)

At the same time, beginning in the 1960s, an incredible renaissance of North American Indigenous culture became evident, through the political and the artistic voices of new generations, strengthened by spiritual elders no longer imprisoned for practicing their spiritual beliefs, nor their traditional ceremonies outlawed.

No wonder the Indigenous people authentically living their spiritual traditions got really pissed off about cultural appropriation by the 1990s. I even got vilified for speaking out to support their right to protect the integrity of their spirituality – a story for another time.

For by the 1980s, their cultural renaissance had fully blossomed through contemporary expressions of the Indigenous spiritual ethos in visual, literary, and performing arts, followed by feature drama and documentary films created by Indigenous storytellers internationally.

I was privileged to witness this renaissance, and be a messenger as a non-Native journalist, since 1982, to communicate the significance, as much as the mastery, in the creative art of Canada’s Aboriginal people – First Nations, Metis, and Inuit. Those early years were an exciting time.

Even so, getting their creative talent recognized, in the mainstream institutions and popular media, was fraught with struggle. The irony was, until entrepreneurs figured out self-serving ways to make profits from it, contemporary Native imagery was seen by the mainstream art world as inferior to Euro-western art.

What soon became evident to me were the first clues of the cultural racism that I would be challenging, as a journalist and educational writer, henceforth, in every sector of mainstream North American society.

In the arts sector, the early wave of contemporary Aboriginal art was considered inferior to the Western tradition of `fine arts,’ because the latter were seen as rooted in the classical Greek and Roman civilizations. All Aboriginal visual arts, therefore, were demoted to `crafts,’ given their lesser valued and misunderstood `primitive’ origins outside of what Western culture identified as higher forms of civilization.

Always impressive to me in Indigenous art, however, – as a graduate from a `fine arts’ program in drawing, painting and stained glass – was the symbolism so visually and orally evocative in the paintings, the sculptures (demoted as `carvings’), the dance performances and the narrative theatrical plays of Native people.

Such symbols focused on interrelationships of human life with the worlds of Spirit and Nature, consistently. The intentionality of Aboriginal symbolism, in my mind, took the term `decorative art’ to a whole new, and higher, level.

Consider that pottery, even when produced by Euro-western creators, is referred to as a `decorative art’ or `craft,’ in the Western hierarchical scale of the arts, at least since the historic period of the European Renaissance. During that major historic shift, the role of the arts radically changed in European society.

Summing it up for brevity – writing with broad strokes here – the Renaissance looked back to the Graeco-Roman era and the longstanding influence of Christianity, in creating art targeted for the new and growing leisure classes. But, the original purpose of art images – imbued with symbols to remind us of our connections with Nature and Spirit – was tossed aside to create`art for art’s sake.’ Therein, the seeds were planted for the arts to be considered foremost as marketable commodities.

This observation eventually led me to investigate, and conclude, that what Euro-western people, systemically, inflicted upon Indigenous peoples was based upon a fractured consciousness. For what we (collectively) inflicted on people globally, we already had inflicted upon ourselves, through many centuries prior to colonization, as urbanized, hierarchical societies – namely, a shattered understanding of an integral human existence with the earth.

This integral understanding previously had been reinforced through spiritual belief and practice that expressed awareness and responsibility to respect, be grateful for, and take care of all forms of planetary life. In turn, meaningful symbols infused art forms, not only those used for rituals yet also in everyday objects.

What I propose, therefore, is the following. The hope and the transformation to live, once again, in a more respectful relationship with `all our relations’ includes paying attention to newer interpretations of ancient artefacts and their symbology. Similar to other sciences, anthropology and archeology continue to bring further revelations to public awareness, that deepen and expand human understanding about the existence of life.

The best thinkers and practitioners in all fields of knowledge question existing assumptions. In doing so, it appears to be inevitable for those at the cutting edge, of course, that their newer insights often are controversial and consequently meet a lot of resistance from peers.

Such explorers of human history demonstrate media literate skills. For what they do is interrogate not just who were the historic creators, in what circumstances, the purpose of their production, and for whom.

Yet, as well, these explorers interrogate the previous theories that arose from attempted answers to all of those questions and more. Equipped with critical thinking, they bring an open-mindedness to examining human-created artefacts that take us back to the earliest artistic expressions in the Upper Paleolithic era, for example, in Europe.

I focus on Europe here, because the message in this blog is the fact that Euro-western cultures, within their social structure, from the Upper Paleolithic through the Neolithic eras, show archeological evidence that matrifocal cultures existed. The feminine principle of consciousness, in other words, prevailed as a guiding force in human societies during certain historic periods.

A maverick archeologist, whose theories in identifying this feminine consciousness remained controversial throughout her professional life, was the late Marija Gimbutas (1921-1994). Despite her theories still being debated, she profoundly influenced the contemporary movement of matriarchal, goddess, and feminist studies.

The fracturing of this ancient holistic Euro-western consciousness is a story that has many chapters. What I want to emphasize here is the need to transcend the regrettable divide between Euro-western culture for so many centuries in philosophical conflict with the more holistic Eastern and Indigenous cultures. The latter two cultures kept their spiritual traditions more intact, in regard to an appreciation of the interrelatedness between Nature and Spirit.

Regardless, despite the naysayers, Euro-western culture can recover and piece together its own former holistic worldview, awakening an innate human consciousness grounded in the recognition of what sustains life. This possibility, moreover, resides in the consciousness of the entire human family.

Where we can find hidden and rich treasure is in the place of darkness, according to John O’Donohue, the late Irish author, philosopher and theologian in his soul-filled book Anam Cara. In other words, we need not be afraid of the dark. O’Donohue refers to the wounded soul of our inner being, where much revelatory material resides for us to identify, transform and heal, to be able to manifest more fully who we can be.

In the outer world, some people perceive the uncertainty of this historic moment as something to be feared, while others use the uncertainty to exploit human fear for self-serving purposes.

Always as well, however, there exist those individuals who choose a third path, beyond fear and opportunism. Any of us can make this choice any time, anywhere.

The third path calls us to reflect and act from our Higher Self, which guides us closer to our human potential. Doing so awakens our innate `spiritual will’ rather than remain limited in our responses to the world by functioning merely from a `personal will.’ Spiritual will directs us to who we can be. Personal will is based on ego, namely, who we think we are and want the world to see, catering to our familiar comfort zone.

A prevalent tendency in human nature to resist change, however, can become a stumbling block that obstructs us from growing towards our potential. The fear about change resides in layers of our unconscious, which is why change appears so difficult. We simply are not aware of our own unnamed resistance, instead projecting our unnamed fear onto exterior sources to rationalize why change is not possible.

Consequently, through history, too often the possibilities of transformation present themselves only when chaos prevails, such as in war and natural disasters. Indeed, we marvel at the stories about heroism, sacrifice, fortitude, perseverance, and other inner strengths that folks discover within themselves, to survive and rebuild their lives. Such inner strengths represent aspects of the Higher Self, and actually are accessible within each of us.

Historically, specific nations or groups within nations, could feel isolated, protected, and prefer to be uninvolved, believing – rightly or wrongly – that the collective `we’ are not responsible for what befalls people half a world away. Disasters were seen as occasional, unconnected, not affecting `us,’ ergo, not `our’ concern.

Differently today, what we witness – and increasingly experience now in the developed world – is an extended period of what, ultimately, is leading toward radical disruption to life as we know it – that is, what we, collectively speaking, in the `developed world’ have come to take for granted as our right to an affluent way of life.

Following World War II, everything in mainstream North America – from socialization processes to mass media and popular culture – tells us every waking moment how our purpose in life ought to focus on striving for our own individual success and, secondly, the well-being of our immediate family. Today, the forms of consumer culture and celebrity culture say it all, in illustrating sorely reduced and misguided priorities about why we exist on this planet.

What distinguishes today from the past is what ought to be painfully obvious – we are all involved, as `life as we know it’ incrementally is being chipped away to present a different way of existing on the planet. The increase of mindless, extreme forms of entertainment, complemented with portents of gloom and doom, seem to distract too many otherwise decent human beings from putting energy into using their innate creative intelligence to engage in marvelous, life-affirming possibilities collaboratively as community members and planetary citizens.

But the penny still has not yet dropped for folks who tenaciously hold on to the status quo, despite new swaths of the employed who now include well-educated, veteran professionals who have lost their livelihoods. They are shut out from offering their much-needed `long view’ knowledge and experience to a troubled world and in a mainstream society coming apart at the seams, stitch by stitch.

Why did the mainstream news media generally omit mention of those participants in the Occupy Wall Street movement? The answers are several – speaking as a disillusioned, former journalist. Amongst the above-mentioned veteran professionals are many caring, investigative journalists who have lost their jobs, while conventional funding has largely disappeared for similarly dedicated documentary filmmakers.

Be aware that media corporations, which have other agendas than truth telling to help humanity and the planet, increasingly have swallowed up independent thinking news organizations in the past 20 years or so. As for broadcast news per se, it focuses on dramatic conflict not conflict resolutions to human dilemmas that can empower people.

Regarding television overall, reality TV, talent competitions and similar dumbed-down forms of entertainment are much cheaper to produce than investing in well-researched investigative documentary films and high quality dramatic productions.

Yet the stories that inform us about who we are, our purpose on earth and what befalls us when bad things happen, have been the glue to give coherency and meaning to human existence. They have elevated our minds, hearts and spirits since rock paintings and texts written on clay tablets.

Meaningful stories continue to be essential, to give us a map of life, and what we have dreamed as possibilities for the past, present and future. How then can we work together, to create new funding sources and distribution venues, as storytellers and audiences, and thereby give voice to stories that offer imperative understanding about our very existence?

Meanwhile, what is happening around us was foreseen several decades ago, namely, extreme and numerous environmental events disruptive to planetary life. But, few people paid attention to the signs. Consequently, much more harm has occurred to our brothers and sisters in the developing world than had to happen, and more harm is imminent. Human arrogance mindlessly continues to wreak havoc, because of the willful disregard for what fundamentally sustains life on this planet.

Hope for the present and future, regardless, continues to reside in the ever-present individuals among us on every continent – and those who preceded us who bequeathed perennial wisdom for all generations – whose vision is guided by light and love regardless of how dark everything might appear.

Such individuals include caring souls, past and present, who chose to dedicate themselves, quietly and without fanfare or much support, to discover, protect and restore whatever sustains life. They range from grassroots, land-based peoples who still practice under-valued ways of knowing to medical, scientific, philosophical and spiritual visionaries – all of them having a focus on what really matters – despite their work and contributions being under-recognized, even sometimes dismissed.

Also included, potentially, is any one of us, whether our life has fallen apart professionally or not, who decides to choose the third path, to participate in the human and planetary project of our time – healing and transformative activities (that include telling good stories) for the larger good.

What is required is not simply learning new skills, although that is useful, even in opening up new neural pathways to keep our brain healthy. Yet, consider further reasons.

For what is fundamental to opening one’s mind, and heart, is the embrace of new ways of thinking and asking new questions. What will be the impact of our choices, for example, in new business models, on the planet’s life support system and fellow human beings?

Recognize your own inner power. Choose to help in creating a future along a journey there that makes being alive an incredible adventure. Do not fear the unknown, but instead participate in a more deeply life-affirming present and future.

Do not despair, nor give away your power to the messages bombarding you from news and pop culture that feed off fear, divisiveness, stereotyping, vanity and selfishness and, furthermore, that misrepresents, exploits, or omits altogether what really matters.

Seek out alternative sources of knowledge and processes of learning, as well as colleagues and friends who similarly want to share insights and wisdom about approaches and tools to learn and grow. Discover untapped capabilities within yourself and new directions to contribute in the wider world – and experience hope and fulfillment.

One strategy along the `third path,’ to which I referred earlier, calls upon the awakening of our unconscious, that I characterize as `awakening the feminine.’ It is one of the themes of the workshops that I offer in this moment of transition happening in the lives of a growing number of people at multiple levels.

Awakening the feminine is valuable for men and women, to become more fully aware about the multiple layers of human consciousness that influence why we respond to the world in particular ways and, moreover, how to respond with more of our capabilities. In doing so, we exercise our free will and replace fear with love and compassion.

At a later time, by the way, I also will describe the importance of aligning the feminine and masculine principles that reside in human consciousness. Both principles exist innately within each man and woman. Establishing the harmony between them is another step in tapping our inner potential.

Next week I will address `awakening the feminine’ and introduce a saucy lady whose image recently was added to my website. Can you guess which image I mean? Stay tuned and find out who she is.

A NASA space shuttle sent four ladybugs and some aphids into outer space in 1999. The ladybugs were named after The Beatles – John, Paul, Ringo and George. I’m not kidding. Who knew?

I can think of a few members of another species whom I would love to launch in a space ship, for long term outer space exploration. Hopefully, they would get lost in a black hole, in order not to inflict their stupidity on any other part of this galaxy or beyond.

For the outer reaches of certain minds among some members of the human species are as inexplicable as the outer space of our Universe. I speak of particular municipal political councillors who are agreeing to have their respective municipalities considered as host communities, in planning discussions to create future deep geological repositories (DGR) of high level nuclear waste. Their companions on this space ship, of course, would be the individuals in the nuclear industry who thought up this idea in the first place.

Where I currently live is a long established region of agriculture and tourism, given the region’s outstanding and diverse natural beauty. And they want to dig up how much land to bury how many millions of spent fuel rods here, from across Canada? I don’t think so.

Since relocating to a rural region from a metropolis five years ago, I have been a witness to the mixed realities of rural life which, I imagine, are mirrored elsewhere. However, each nation and its regions have their own particularities to address.

For full time residents in mid-western Ontario, for example,  local jobs are limited. The largest single employer is a nuclear power plant, which attracts newer residents with specific skills to work there. This is interpreted as a boon to the local economy by some folks, yet definitely not so by others. The second highest employer is the district school board and all its employees, most importantly, the teachers.

Otherwise, since my relocation and the economic downturn, locally-based people are losing jobs in other sectors, such as manufacturing, and more farmers are growing cash crops than food for human consumption. Hence, food security in this region today is a question and, I wonder, in how many other rural regions today in North America?

I write my blogs intentionally to a global audience. For I consider myself a planetary citizen who resides on a small and increasingly imperiled planet, on which I recognize that everything alive is interconnected. Regardless of where a person chooses to live, each of us is confronted by environmental threats that we can heed or ignore.

The fact is, the above scenario – a corporate business whose proposed actions threaten the well-being of the environment and human safety, in an economically-challenged region – is playing out on all continents in regions outside many major cities, in which particular corporate businesses, with the acquiescence of governments, invent ever more ways to trash the life support system of the planet.

Where I live, in the coming months, I will stand with fellow concerned community members to assist in doing much-needed, and sorely lacking, fuller public education on nuclear matters. How to inform the larger number of people across tiny, rural municipalities – for their voices to be more united and stronger – will be an interesting task, yet one filled with possibility.

For consider who are among the most valuable and wise teachers of our time? Those teachers include the world’s land-based peoples who bravely resist environmental destruction as best they can. Their efforts, with some successes, are remarkable in the face of unmentionable political oppression, racially-instigated violence, gender inequalities, economic disparity and cultural destruction. (See my recent blog on Wangari Maathai and her work in Kenya, as one example. I will cite more examples from different countries, in future blogs.)

If those folks have the courage and stamina to face such overwhelming odds, surely in a so-called developed and democratic nation such as Canada, we can care enough here to inform ourselves much better – and take actions when called upon – in order to protect the soil, water and air that sustain us, for our health and the health of our children and future generations?!

Blessings upon each and every Canadian awakened enough to be engaged in actions that benefit the larger good, and more inclusively in regard to Aboriginal people. As I mentioned in my four-part January blog series, titled “Where the Caribou Live,” we definitely have major issues to address environmentally and culturally across our own nation.

Meanwhile, back at the homestead, I give thanks every day for my wee plot of earth. The land, water, and species with whom I now attentively co-exist, teach me continually the interrelatedness of all forms of life and also tough realities about the laws of Nature in such co-existence.

Alas, I will never be a Buddhist, despite my aspirations. Yes, I do rescue ladybugs. But you do not want to know how expediently I rid my farmhouse of the thankfully few, misguided mice who enter, nor other unwanted indoor guests such as crickets. Have you ever been kept awake for a month by serenading crickets, making love calls to find their mates?

As for my darling ladybugs, they always are welcomed. No, their endearing aspects are not based solely on the Mother Goose nursery rhyme: “Ladybird, ladybird, fly away home! Your house is on fire, your children all gone, All but one, and her name is Ann, and she crept under the pudding pan.” (In a children’s book, the poem is accompanied by an illustration of a boy balancing a ladybug on his hand.)

The practical reasons include, outdoors, ladybugs benefit gardens by eating the aphids. Indoors, ladybugs have greatly minimized the cluster fly population which is inevitable in a century-old farmhouse, by feeding on the fly larvae around the windows. Bless their little tummies.

Thus, reverence and comedy hold hands in my country living. Through these serendipitous encounters I am reminded daily to cherish life and feel grateful to receive such joy and delight, while at the same time existing in a mad, mad, mad, mad world.