It is a good thing, perhaps, to write for the pleasure of the public eye, but it is a far greater and nobler thing to author for their direction an authentic and substantial benefit. The latter is the exclusive object of this commentary. If it proves the means of restoring to healthy shape one solitary victim among our human race, of igniting once more the fire of faith and joy in his or her stonewashed eyes, of bringing back to their sedated heart, the swift and plentiful impulses of brighter days, then and only then shall I be sufficiently rewarded for my work. Maybe my soul would permeate much in the same sacred delight that a good, god-fearing man, feels after his enactment of a good and unselfish deed.
That being said, I shall leave you with the following.
Creativity is certain to collide with calamity. This conflict is as put together as it is undone with tragedy. It is in this conflict that we find that creativity is a means of healing. To create from our suffering is one of the noblest acts we can portray. As inspiration intrudes itself upon our spirit, it has no choice but to spill itself upon the distinct realm of all that is romantic. It is in the nature of romanticism and creativeness that we are beings built to spill so that we may grow.
The Gospel speaks with soliloquy of the fruit, which the seed must bring forth, considered it falls on fertile soil and shall be yielded with the benefit of good faith. In the hidden meaning of this parable, we should recognize that these words are referring to our creative vocation. Burying our talents in the ground and walking wayward towards the absence of creativeness without tending to our artistic garden is to denounce the secret will of life.
The gift of creativity is given from God, which indicates that we are indeed intended to do creative work. These gifts vary from one to the other, but we are all christened to implement this creative service with accordance to the gift bestowed upon us. Therefore it should be considered a mistake to assert, as people often do, that the Bible contains little reference as far as creativeness is concerned. It does—but we must read between the lines and speculate what it is that God wants and expects of us.
Do not neglect your gift, which was given you through prophecy when the body of elders laid their hands on you. Practice these things—immerse yourself in them, so that all may see your progress. Keep a close watch on yourself and on the teaching. Persist in this, for by doing so you will save both yourself and your hearers.
1 Timothy 4:14-16
Creativeness is continued growth. It is the crafting of something unique that had no presence in the world beforehand. Creativeness brings forth something out of nothing. Nothing becomes something and non-being befits being. There is also a problem with creativeness and that is whether or not something wholly new is feasible. In a world where archaic ideas have become law and ethics are ever changing—is it possible to create genuine work out of goodness?
It was Plato who said that creativeness is the child of poverty and plenty, of want and abundance of power. This would mean that creativeness is connected with sin and at the same time it is sacrificial. True creativeness should be measured as something that engages catharsis and the purification of our senses. It is the liberation of the spirit from the psychophysical elements that suppress our spiritual development, and the corresponding victory over said elements. To say the prior words with more simplicity—to immerse one’s self in creative acts of love—is to expel all that is toxic from ones life.
Creation is the greatest mystery of life. The mystical entrance of something new that had no existence earlier is not gathered from, or generated by anything. Creativeness presupposes non-being, which is the primitive and preexistent freedom in man. Therefore, the mystery of creativeness is the mystery of freedom. In understanding this, we can see that creativity springs from fathomless freedom, for such freedom alone can give ascension to something that never existed before.
When we breakthrough from non-being into the world of being we commence to hear the call of our own wild. The mystery of creativeness is revealed in the mystic of creation. God created the world out of nothing, out of freedom. This world did not evolve from God, but was created by him. It was absolute in this creation that all was new. It was something that had never been before. From this we know that creativeness is only possible because a Creator created our world and our existence. We, created by God in his own reflection and image, are also creators and therefore are called upon our creative duty.
Creativity is as complex as it is perplexing. There are three elements that help to elaborate what we are to do with the complexity of creativeness. There is the element of freedom, which is indebted to the creation of new and existing realities. We must accept our creative gift and the calling that is connected with our contribution upon the fringes of our peripheral world. Last but not least, we must look all around this created domain for the materials of virtue left behind for us to borrow as inspiration. We must see that we are not the source of our gift. We have been given these gifts by the grace of God—therefore we are better suited as an instrument of his will.
The creative act is in the nature of marriage because it implies a communion between different elements, like the intimate union of lyric and verse. It is an interaction between grace and freedom, between the forces of God and man going from one to the other. We may lay emphasis on either the element of freedom or on the element of grace, with its cordial inspiration, but there can be no such inspiration without profound freedom.
Creativeness has an inner and an outer aspect that dwells within it. The inner aspect is when the primary conception of creativity occurs in our intuition. It could be conceived when we hear a song that touches our hearts, or when you hear a child laugh with such bubbly behavior that it leaves such an impression upon you that all you see is laced with poetry. It is in this inner act that we carry no concern of comprehension. In this first instance, it is our own inner knowledge, unknown to the world and hidden from it all. This alone is your first hand knowledge and your own philosophy, which stands face to face with the mystery of your existence.
Then comes the outer aspect, the secondary act that is connected with our social nature—the realization of our will and the art we create is put on display for the world to pick apart. It could be that a book comes to be written. This is followed by questions related to art and technique. The creative fire cools down because art and the primary creative act have detached from one another. This is the point when we learn just how attached art is to the law of society. Our virtuosity is no longer an interaction between freedom and grace, as the primary creative act is.
In realizing all of this, we may become limited by the world that surrounds us, by materialistic ideas, and by other people. This will eventually weigh us down, while dampening the fire of inspiration. This is the tragic conflict that will wage war with our creative blaze for eternity. In this cooling down period, our creative fire is lost within the dualistic avenues of which we are so accustomed to walking—left split in half—we turn towards the darkened direction of desolation.
Creativeness connects the dots of your consciousness with all that inspires you.
The aim of inspiration is to bring forth fresh forms of existence but the end result is cold products of civilization, cultural values, and every once in awhile, good works. Good works are the result from the cooling down of the creative fire of love in the heart. Just as philosophy means the cooling down of the creative fire in the spirit.
Creativeness alone overcomes the negative fixation of the spirit upon its struggle with sin and replaces it with positive creations that pertain to the valuable contents of life. The essence of the creative act—with its passionate impulse—ought to leave the heavy perception of this salvaged sphere behind, and overcome the fragmented world, transcending far above anything we have thought to imagine. But in its external compartments, the creative act becomes subject to the influence of the world and turns out to be shackled by it.
Creativeness is a fiery stream of consciousness flowing from unfettered freedom and not only does it ascend—but it must descend as well.
Thanks for stopping by. See you soon.