We tend to divide our experience into two parts, which we usually name ‘good’ and ‘bad’. And we do so for good reason - to belong in our family systems and communities, to keep a particular image or identity going, because we are afraid of what and what we will be if we let love, or joy, or anger, or longing touch us. But the cost is high - in realness, in capacity to bringing our gifts to the world, in our fully taking up the possibilities of this one precious life. So how might we welcome and reinclude that which has been split off? And how might we do so in a way that is life-giving, mature, and responsive to our cares, concerns and commitments?
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We tend to divide our experience into two parts, which we usually name ‘good’ and ‘bad’. And we do so for good reason - to belong in our family systems and communities, to keep a particular image or identity going, because we are afraid of what and what we will be if we let love, or joy, or anger, or longing touch us. But the cost is high - in realness, in capacity to bringing our gifts to the world, in our fully taking up the possibilities of this one precious life. So how might we welcome and reinclude that which has been split off? And how might we do so in a way that is life-giving, mature, and responsive to our cares, concerns and commitments?
A conversation about imagination as essential aliveness—and how treating life as purely literal diminishes our humanity. A great human power lies in choosing which story we live from, recognising that even dead ends become part of a larger narrative of redemption. What would change if we approached each day wondering along which secret aqueduct new life might be flowing toward us?
Turning Towards Life - a Thirdspace podcast
We tend to divide our experience into two parts, which we usually name ‘good’ and ‘bad’. And we do so for good reason - to belong in our family systems and communities, to keep a particular image or identity going, because we are afraid of what and what we will be if we let love, or joy, or anger, or longing touch us. But the cost is high - in realness, in capacity to bringing our gifts to the world, in our fully taking up the possibilities of this one precious life. So how might we welcome and reinclude that which has been split off? And how might we do so in a way that is life-giving, mature, and responsive to our cares, concerns and commitments?
