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How To Be Spiritual In A Material World
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01 Apr 2023
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April Artist of the Month: Mairi McLean

 

About the Artist:

I’ve been artistic all my life, but I don’t think of myself as an artist. I mainly write spiritual poetry; exploring our shared human condition. I paint small watercolour and ink paintings to accompany them on my website.

I’ve always written poetry. Mostly it’s a beautiful mystery to me where poems come from; unfolding as they do from somewhere in the ether. When someone experiences a connection with a poem, it all feels of value on a soul level.

Website: etherealview.uk

Instagram: @justmairimclean

Twitter: @JustMairi

 

 

 

Shadow

 

There is no

darkness;

only a shadow..

 

just

the shrouded

reflection

of all

that blocks

the power

of light

 

to reveal

 

to heal

to grow.

 

 

 

The Unfolding

 

Even within 

 

the awakening

light

or dark night

of the

soul..

 

each of us

is a part

of the unknowable

whole

 

the beating heart

of all

 

that unfolds.

 

 

Peace

An olive branch

a white dove’s

view;

another chance

to renew

 

a fountain

of love..

 

above and beyond

 

all thoughts

of right or wrong

 

or belonging to.

 

 

Towards the Light

Let’s turn

towards

the light;

 

can you feel

its expansion

within..

 

as fear begins

to retreat;

 

defeated..

 

and faith

meets

love.

 


27 Mar 2023
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How the ancient philosophers imagined the end of the world

 

 

What are the main threats to the continued survival of humanity? What catastrophes lie ahead? These may seem like uniquely modern questions posed by contemporary thinkers in the growing field of existential risk. Yet, millennia ago, ancient Greek and Roman philosophers were already formulating and debating such questions. While these thinkers had radically different ways of looking at the world and one’s place in it, they all agreed that some form of apocalyptic catastrophe awaited humans in the future.

How can we explain this interest? One of the main reasons is that ancient philosophers realised that the end of the world is ‘good to think with’. End-of-the-world narratives allow for a form of time travel. They offer a vision of the future while permitting us to safely witness the coming catastrophe.

The stories we tell about the end of the world reveal much about our current worldview and how the past and present have shaped our current trajectory. Unlike the Biblical tradition, which sees the end of the world as a day of divine wrath and judgment in which the elect are saved and the rest are damned, ancient Greek and Roman philosophers saw the end of the world as a natural process that was part of the regular functioning of the cosmos. They largely posited that human development is limited, and that humanity and world catastrophe are inextricably linked. Nature has imposed fixed and inexorable limits to human growth and development. Such messages are increasingly urgent today.

In the ancient world, as today, there were many different scenarios for how the world might end, and these were often in critical dialogue with each other as well as with earlier stories about destructions by fire and water. Already in the 6th century BCE, Anaximander may have posited that all of Earth’s water will eventually dry up, leaving a parched and barren world without life. By contrast, his successor, Xenophanes, argued that the world will actually be destroyed by water. (He even offered evidence that there had already been a great flood, noting that seashells have been found on land far from water.)

It is in Plato’s philosophy, from the mid-4th century BCE, that we find some of the first sustained attempts to envision multiple end-of-the-world scenarios: fires, floods, earthquakes and disease. He writes in the Timaeus: ‘there have been and there will be a great many destructions of humans’ (all translations are my own). Rather than understanding history as headed toward a definitive, teleological end,

Plato sees human development as continually determined by various forms of world catastrophe, and these accounts make for some of his most intriguing philosophical insights. In his dialogues Timaeus and Critias, Plato used this theory to tell the story, likely of his own invention, of the destruction of Atlantis. He also adopts something of an early eco-critical stance when describing the changes that have occurred to the natural environment around Athens as a result of these periodic disasters. In his final dialogue, the Laws, Plato imagines how these repeated terrestrial catastrophes shape the development of political life.

Plato’s student Aristotle is a problematic case. Like his teacher, Aristotle posits that human development is cyclical. Humans continually discover, develop, lose and then rediscover the same ideas and technologies. In his extant works, however, Aristotle does not explain what causes these cycles. Later writers offer evidence that, in his now-lost dialogues, Aristotle followed Plato’s theory of periodic world catastrophes, but perhaps he later rejected it.

It is often said that ancient Greek thought conceived of time as cyclical. Plato and Aristotle’s views of the repeated development of society would seem to bear out that point, at least from a human perspective: the world is never destroyed, and it persists indefinitely. But cyclicality is not always the best way to define ancient philosophical thought. Democritus and the Epicureans, for instance, theorised the end of the world in the fullest sense. While they both argued that there are multiple worlds built up of atoms, and that all worlds are headed for a definitive end, they posited different methods of destruction. Democritus, a younger contemporary of Socrates, is reported to have claimed that worlds are destroyed when one world crashes into another.

This scenario anticipates the contemporary awareness of the dangers of asteroid strikes and other ‘near-Earth objects’. Epicurus, who set up his philosophical garden in Athens around 307 BCE, argued that each world dies when it eventually dissipates and scatters into the void. Again, to put things in terms of modern risks, perhaps this idea has a resonance with the loss of the protective atmosphere. The Stoics, who were the Epicureans’ great philosophical rivals during the Hellenistic and Roman periods, endorsed a strong view of cyclical time and eternal return. They argued for the periodic destruction and rebirth of the world by fire, which they called the ekpyrosis. (Some Stoics, however, rejected this theory.)

The ancient Greek and Roman philosophical tradition lies beneath many contemporary visions of the future. Popular modern scenarios that see humanity attempting to rebuild after world catastrophe, such as Cormac McCarthy’s novel The Road (2006) or the television series The Walking Dead (2010-22), are more indebted to Plato’s theories than to Biblical apocalypses. Plato surmises that there are alBibleways survivors left after a global catastrophe. In the Laws, Plato gives an account of how the survivors of a cataclysm would slowly rebuild society: in contrast to modern post-apocalyptic visions of scarcity and conflict, he posits that ‘civil strife and war’ would vanish and that people would ‘act kindly and be well disposed to each other’ (678e). Similarly, it might appear that the contemporary visions of a secular catastrophe based on chance rather than God’s plan represent a thoroughly modern idea, as some scholars have recently argued. Yet even this scenario has an important, if overlooked, precedent in ancient philosophy. The Epicureans were not atheists, but they did believe that the gods played no part in ordering the world. Creation and destruction of worlds was left to the random swerving of atoms through the void. In this system, even the end of the world could be a sudden, chance event. Writing in the 50s BCE, the Roman Epicurean Lucretius drives this point home in his poem On the Nature of the Universe (De rerum natura):

Perhaps the event itself will grant credibility to my words, and soon you will see everything forcefully shaken by earthquakes. I hope Fortune the helmsman will keep this far away from us, and reason, rather than the event, will persuade you that everything can be crushed and fall with a terrifying crash.

Yet ancient philosophical speculation on the end of the world was not only concerned with such big-picture cosmological questions. Thinking about the end of the world could also be put to more practical day-to-day purposes. This is particularly clear with Roman Stoic and Epicurean philosophers, who closely linked physics (the study of the nature of the Universe) with ethics and how to live a good life. Lucretius frequently uses the end of the world to help alleviate the fear of death. The Stoic philosopher Seneca (c4 BCE-65 CE) discusses how imagining the end of the world can offer consolation after the death of a loved one or alleviate feelings of loneliness.

One of the main goals of Stoic philosophy was to be able to meet with understanding, equanimity and resilience each event and challenge, including the end of the world. Even the Roman emperor Marcus Aurelius (121-180 CE) wrote about the end of the world as part of his daily practice of philosophy: ‘Everything in existence will quickly be changed: either it will be turned into vapour, if the nature of the Universe is one, or it will be scattered.’ Although Marcus Aurelius is typically seen as a Stoic philosopher, when it comes to envisioning the end of the world, he is not dogmatic. He entertains the Stoic and Epicurean scenarios. Either the world will be burned and vaporised in the ekpyrosis, or its atoms will be scattered into the void. What is on display here is not only the emperor’s acceptance of other philosophical systems but also the fact that thinking and writing about the end of the world is part of his ‘spiritual exercises’, his everyday engagement with philosophy that helps him live the good life. Modern psychological evidence seems to back up this ancient insight. Envisioning the end of the world may be good for you by aiding in developing psychological resilience.

Today, the ever-growing and multiplying threats of world catastrophe often seem overwhelming and incomprehensible. As such they may inspire fear, a feeling of helplessness and ‘doomerism’. The ancient philosophical tradition on the end of the world does not offer a panacea for our current anxieties about the future. These philosophers did not have to reckon with the anthropogenic existential risks we currently face, and no strand of Greek and Roman philosophy sought to prevent the end of the world. Nevertheless, this tradition may offer a way to reposition ourselves psychologically with respect to future catastrophes and existential risks. We could follow their advice and accept the end of the world with equanimity. Or we could build on their insights and move on to the next tasks of shaping, if not a catastrophe-free future, at least a more catastrophe-resilient one.

 

 

 

Original article here


21 Mar 2023
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Goodbye Trauma: A Way To Understand Trauma And Its Gentle Release

 

Trauma!!!

When you read this word, what do you feel viscerally in your body and emotionally? Does it bring up anxiety, sadness, feelings of not being good enough or other similar negative emotions or thoughts? Check inside yourself for an answer.

I have come to see everything through the lens of trauma. Instead of rose-colored glasses, I have trauma-colored glasses. If that thought sounds bleak and dark, let me show you how it feels hopeful to me.

You see, the more you understand about trauma, the more easily you will recognize and release your own traumas. Understanding how trauma can affect your life may help you see some of the traumas you did not even realize you have, which have been sitting in the background disturbing that life. Processing your traumas can help you make the best out of a bad situation, leaving you with the growth from the experience of the trauma and not the pain.

By identifying and understanding traumas, you take the first steps in starting to become all you can be without the blockage trauma causes to your body, mind, and spirit. And when you heal, you contribute health to the surrounding community. In other words: When you get better, the world gets better.

Here is a personal example of a trauma I didn’t even realize was a trauma, and what helped me to deal with it at the time.

The Night A Trauma Came Calling

When I was in my second year of college, I lived in an apartment on the edge of campus. The year was 1972. Even though it was a dangerous part of the city, I did feel relatively safe. That was until one night when I didn’t.

I had settled into bed and was asleep. Around 1:00 am I was awakened by two male voices arguing loudly outside my window. The argument wore on for a while, and I heard one say he didn’t want to have anything to do with the other. Then a car door slammed. I heard the one in the car swearing and threatening the first one, ordering him back into the car. Then I heard the car rev up and pick up speed. This was followed by a loud crash and screaming.

At this point my roommate came running into my room, and we looked out the window. We could see a large, old, metal car had crashed through an iron fence, and was sitting up on the lawn of a campus building with the fence partially wrapped around it. We could hear someone screaming in serious pain but couldn’t see anyone. We called the police and told them briefly what had happened, and suggested they also send an ambulance. Then we headed downstairs to see if there was anything we could do for the screamer.

When we reached the heavy metal car, we looked everywhere inside for the source of the screaming but couldn’t find anyone. When my roommate got down on the ground and looked, she spotted the young man who was in pain. He was probably in his twenties, pinned under the car in a very uncomfortable position. She reached for his hand and started to speak soothingly to him.

I took the keys out of the ignition and opened the trunk to see if I could find a jack to lift up the car. There was no jack. Neither the police nor ambulance had arrived yet, so I went back up to our apartment to call the police again, and reported what we had discovered. Eventually about fifteen cars assembled with at least two policemen per car. No one had a jack.

The police, realizing there were no jacks anywhere to be found, decided if they all got on one side of the car, they could lift it up, and someone could pull the man free. But they were so afraid they would drop the car back down on the man, someone took the injured man by his belt and yanked him out quickly. They got him out from under the car, but may have done more damage. No one seemed to know what to do then, so I got him a blanket from our apartment. About a half hour later the ambulance came and took him away.

We later heard through the grapevine that the injured man had been fighting with his friend about something, and when he tried to walk away the older friend had run him over. Both were intoxicated. The victim was so badly injured he was in the hospital for months. He did recover.

The Aftermath

Once the ambulance came and took the accident victim to the hospital, my roommate and I went back to our apartment. We talked for a while, and my roommate went to her room and fell asleep. I, on the other hand, was a basket case. I kept hearing the young man’s screams. My whole body was shaking. I couldn’t remember when I had been this upset and out of control. My safe space had been invaded with violent chaos. I was terrified that more calamity was going to happen. Every little noise made me jump. I didn’t know how my roommate could just calmly fall asleep. She had been closer to the situation than I was.

Even though it was 4am by this time, I decided to call my mother and tell her what had happened. I seldom called my mom, but she picked up right away. I remember talking for a long time. And then she offered to come and get me. Fortunately, she was only 30 minutes away. She woke up my younger sister, and the two of them came and took me home. I was so grateful to get somewhere safe again. I settled into my old bed in the room I shared with my sister and went right off to sleep.

Over the weekend my family and I talked more about what had happened. How I was treated after this event made it easier to process it. This happened late on a Friday night and by Sunday night I was ready to go back to my apartment and start classes on Monday.

But even though I had settled down and felt safer in my apartment, I did not feel safe on the streets. Every time I heard a car coming up behind me, my whole body froze, and I wanted to run at the same time. I was sure in that moment that the car behind me was going to run me over. I now knew that was a possibility. I tried to stay off the main streets. Loud noises continued to make me jump. And the scene from ‘that night’ kept repeating in my head like it had just happened. I stopped sleeping well. I had nightmares. It took me months to convince myself it was over.

Obviously by the details of this story, you can see the memory is still fresh in my mind more than fifty years later. But when I think about this trauma, I no longer am emotionally attached to it, which means it is no longer traumatic for me.

PTSD Became An Official Diagnosis In 1980

What I did not know then was that I was suffering from trauma, or post-traumatic stress. Even though I was majoring in psychology and sociology, there was no mention of trauma in any of my classes.

This was toward the end of the Vietnam War. At that time in history, young 18-year-old men would be drafted into the war and sent to an unknown foreign land. Many did not come home. Some came home physically damaged, but many more were coming home mentally damaged due to the horrific things they witnessed.

Although the stress of other wars had caused this mental damage, no one seemed to understand it. In WWII it was called shell shock and soldiers were held responsible for their behavior. When soldiers froze or ran away during a battle, both symptoms of trauma, they could be court marshaled. Now we call this post-traumatic stress disorder, or PTSD. This was not considered an official diagnosis until 1980, well after the Vietnam War. PTSD as we know it today was not recognized or treated when I was in college in the early 1970’s.

In reflecting upon my college car accident trauma, I made two observations. One was how I got so upset by this incident, yet my roommate took it in stride. The other was that my mother immediately understood how upset I was, and she and my sister had teamed up not only to believe me, but to give me support and comfort around what happened.

Some of the men coming home from Vietnam reacted much like my roommate did. They were living in the present moment and knew the war was over for them. They could move on. Many other soldiers brought the war home with them and continued to live it for years after they returned. Living in the past is another sign of being traumatized.

Having my mother and sister support and talk me through the trauma helped me get back to my present life at the time. I had some mild symptoms of trauma after that weekend, but those faded after a few months. It makes a huge difference how one is treated following a trauma. When soldiers came back from WWII, the country threw parades for them and called them heroes. They were part of a positive whole. But when men returned from Vietnam, they were spit on and called baby killers toward the end of the war. They were blamed for fighting in a war they were forced to fight. Many felt rejected by society. 

Unseen Trauma 

In our present world trauma either goes unseen (that never happened), or is seen as so horrendous that no one, including the victim, wants to talk about it. So, it gets buried deep down inside the individual. Yet, it eventually comes to the surface needing to be dealt with, but not always at a convenient time. It is far better to pick the time you want to work on trauma. If you are knowledgeable about trauma, you will be able to identify it. That can feel very empowering, and knowledge is powerful.

In looking a little deeper at unseen versus seen trauma, unseen traumas are the many events that go unidentified by anyone, even the person involved. Consider how head trauma and its symptoms went undetected for a very long time. Because there is no outer sign of damage, like bleeding, a football player is told to keep playing after getting a concussion. The boxer is urged to get up and continue the fight. After many blows to the head, others might notice a change of personality or loss of cognitive functioning, but because the head injury wasn’t seen as the direct reason for these changes, the athlete might be treated for mental illness instead of a physical problem, or be put in jail for violent behavior. The head trauma goes undetected as the cause and the issue is misdiagnosed and mistreated.

This is how seemingly insignificant, unseen life traumas become separated from the symptoms that eventually follow. For instance, when a very sensitive child grows up in a quiet household, she may be traumatized by a screaming teacher in first grade and is not able to learn her numbers and letters that year. Others in the class who are accustomed to yelling won’t be affected. Later this little girl has trouble catching up with the rest of the class because she missed the basic building blocks. She may be treated as if she is incapable and starts to believe that is true. She might even be blamed for not living up to her potential and called lazy. It becomes one of many unseen traumas that will affect her whole life, invisible both to the little girl and everyone else, yet the repercussions from it, like those of the head injury, may change the course of her life.

Visible Traumas

Visible traumas do not fare much better. Most people would agree that being in combat or being raped are traumatic events. However, because they are so horrific, both society and the victims shy away from talking about them. The victims will do anything to avoid that pain, and they feel everyone else is made too uncomfortable to be able to listen to them. How can one heal if no one wants to go there.

If you have a disease and it goes untreated, it usually gets worse. It does not take care of itself. Head trauma symptoms get worse. That is true of emotional trauma symptoms as well. You may start to lose energy and strength. You no longer can do what you used to be able to do. You are told, “You just need to live with it. You are on your own. It is part of life. Get over it. Let it go.” And my favorite piece of advice, “Just stop thinking about it.”

Hello!! Does anyone see the elephant in the room?

Victims do what they can to avoid thinking about trauma by using coping mechanisms like alcohol or other drugs. When they are brave enough to mention it, the trauma talk makes other people so uncomfortable they pull away from the victim. The victim learns early on it is not safe to have their feelings about trauma or talk about it. They are alone. Their trauma is too awful for them to look at or for others to want to see. So, it festers and manifests as symptoms like depression, anxiety, shame and/or anger. Even if the victim can identify what is causing them to feel the way they do, they feel helpless to do anything about it. This buries trauma deeper inside and the symptoms increase.

There is another option available. You can identify your traumas and realize you can face both your hidden traumas and the painful, visible ones to let your healing begin. Once a trauma is cleared, you become more of who you are meant to be than you ever would have had the trauma never happened.

 

 

 

Original article here


17 Mar 2023
Comments: 0

Walking for Fitness: What Muscles Does Walking Work?

Walking does great things for your mental health and cardiovascular fitness, but did you know that a good walk can also help you build the muscles in your legs and abs?

When you want to give your muscles a good workout, chances are you’ll reach for a dumbbell or work up a sweat with your favorite bodyweight session. But, as it turns out, one of our favorite day-to-day activities is often overlooked as a muscle building exercise: walking.

That explains why you get stiff legs after a long hike or busy day on your feet. While walking is rightly lauded as a form of cardio exercise and its benefits for your heart health and mindset are widely understood, a good, long walk is also a great way to work your leg muscles.

“Walking is actually a great work out for your legs,” says Sally Davies, senior physiotherapist from the musculoskeletal therapies team at Bupa Clinics, explaining that as we step, we engage the quads, hamstrings, calves, glutes and abdominal muscles. “All the muscles in the leg work together to provide stability, support and control to the body whilst walking, these movements help to strengthen and condition the leg muscles.”

When we drive the leg forwards, we are engaging our quads and hamstrings to help bend the knee, as well as press off from the ground.

“Your calf muscles also work by extending the ankles, giving your stride momentum. Together with your thighs, they move as a reaction to the foot molding to the floor beneath and the shin bone rotating internally to allow greater movement in the feet,” Sally says.

She adds that glutes are one of the most powerful muscles in the body, so we use them to contract and stabilize our body during walks. “Over time, the glutes can gradually become stronger with frequent walking,” Sally says.

As well as our lower half, our abdominals are engaged while walking to keep your balance as you shift your weight from one foot to the other.

How to Engage Muscles During Walking

Strolling along the pavement is one thing, but if you’re looking to really use walking as a key form of exercise, there are some important things to think about.

Firstly, where are you walking? While the treadmill might be convenient in rainy weather, the flat and smooth grounding won’t be the best way to work your muscles. “When walking outside, you can work your abdominals at a higher level as they will be helping you to keep your balance as you cover unbalanced terrain,” says Sally.

You can probably guess that uphill walking is more challenging on your thighs. This is due to how much power and stability we require to push ourselves at different inclines. A study by the University of Colorado found that when walking uphill the hamstrings and glutes power the legs more so than walking on flat ground, whereas on the decline walk, the quads elicited more control over the legs.

“Alternating your route between mixed terrain, flat terrain and hill walking – as well as your speed – is the optimum way to help you work all muscles during your walks,” says Sally.

Then there’s the type of walking you do. Nordic walking has been famed for it’s ability to level up your usual hike. Essentially, Nordic walking involves using specially designed poles to propel you forward, and studies suggest that it increases upper body muscle activation by up to 15 times. It’s also been shown to reduce muscle activity in the erector spinae muscles that run along either side of your spine and hip retractor muscles, protecting you from overuse and future back problems.

Ultimately, if building stronger leg muscles is your goal, compound lifts and weight-bearing exercise are excellent things to focus on. But it’s important to know how activities such as walking impacts your body and how you can change it up to reap even more benefits for your muscles. Now, who’s off to climb some hills?

 

 

Originally appeared on Stylist.co.uk


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