The Boy Crisis Meets A Return to Eros – A Dialogue between Dr. Warren Farrell & Dr. Marc Gafni – Part 1
Join Dr. Warren Farrell as he gives a picture of The Boy Crisis, its connections to school shootings, and his vision of where we can infuse hope and wisdom into the #metoo movement.
In this video, you will learn…
- Why boys are falling behind girls – especially in reading and writing – in all sixty-three of the largest developed nations.
- How plastics in our water causes girls to develop more quickly and boys to develop even more slowly.
- How boys are pushed toward pornography early in life.
- How society systematically sets up men and boys to see themselves as disposable.
Enjoy the video here:
Warren Farrell is spending his life thinking about men and women. This intimacy with the science around boys’ lives brings him painfully face-to-face with the increasing challenges boys face.
When he started seeing the results of PISA, the international exams for high schools, come in, he saw in all sixty-three of the largest developed nations boys were falling behind girls – especially in reading and writing – the biggest predictors of future success in developing countries.
From Sexual Ethics to Sexual Eros Part 4
Let us give two very simple examples of the body’s knowing: diets and sexual partners. New diet books proliferate, with dozens of them being published every year. Every new diet claims to have cracked the code to easy weight loss. The well-known fact, however, is that diet books have a minimal impact on people. People cannot regulate the most visceral function of the body—eating—based on external rules. The truth is that we do not need diet books. The law of the body always knows when you have had enough to eat and what kinds of foods you should be eating. But when the wisdom of the body is drowned out in the din of our busy lives, we turn to diet books. The diet books almost inevitably fail us if we do not first reconnect to the erotic ethics of the body.
To hear the voice of the body, we need to become proficient in our discernment between Eros and pseudo Eros. Let’s say we feel hurt by some event in our lives. We fall into the hole. We are afraid to stay in the hole, so we seek to fill the emptiness with pseudo Eros. We reach for a Baby Ruth candy bar. We get an immediate rush of sugar. It is damaging to virtually every system in our body. Our consumption of sugar violates our Eros. Candy bars are pseudo Eros. But you do not need a diet book to tell you that. Just feel the experience in your body after one, two, and then three candy bars. When we deny the truths of the body, we begin to read diet books, in all the arenas of our lives. Our Eros becomes blocked, and we lose access to the living divine presence that flows through us.
In the second example, we consider our sexual partners. With whom should we have sexual relations? There are many relationship and religious books that answer this question. But actually, in order to know whom to have sex with, we need only to access the truth of our bodies. Our bodies know perfectly the distinction between sex that is an expression of our vitality and sex that is a violation of our vitality. Relationship books or laws governing sex will not get you there.
The Rejection of Body Absolutism
But that does not mean that diet books or ethical books are unnecessary. Akiva writes, “If the Torah would not have been given, we would have learned all wisdom from the Song of Solomon.” We have cited this Tantric teaching several times in order to open up the radical wisdom of the body. But that does not in any sense imply that we want to revert to the body as our sole source of ethics. The Secret of the Cherubs rejects a kind of body absolutism in which the body becomes the sole Holy Grail. This rejection of naive body absolutism is essential for three primary reasons:
In the body there are states of profound expansion that yield great wisdom. This is the natural state of the body when the character armor is shed and the force of the divine flows unobstructed.
From Sexual Ethics to Sexual Eros Part 3
The old split between body and soul that lies at the heart of Western civilization has not healed or transformed our world. There is a better way to live. Imagine a world in which we called the courtesan a sacred intimate and the great enlightenment implicit in the sacred secrets of the body became known to every man and woman, young and old. What if a new sexual humanism began to teach us what it means to live in Eros in all dimensions of our lives?
The principle we just articulated—that all failures of ethics have their source in a breakdown in Eros—reminds us just how vital a return to Eros is. There is only one choice at this crucial juncture in history: love or die. Love outrageously, or die. It is not enough merely to love one’s family. We must participate in the evolution of love. This happens when we realize that love is not an ego strategy for comfort. Real love is outrageous, not merely sweet human sentiment but the very essence of existence itself. Outrageous love is the evolutionary love that animates and drives the self-organizing universe. Outrageous love is Eros, suffusing and driving all reality.
Love in the Body
Sex is but love in the body. In Hebrew Tantra, the body is not merely a vessel to hold the light. Rather, it is the highest form of light. In the image of Hebrew Tantra, at the moment of the world’s inception (called “cosmogenesis”), a divine shaft penetrates the divine circle, and vessels are formed that hold light. The light is too intense for the vessels. In a defining primordial event, the vessels shatter. Some of the light from the vessels returns to its original source in the Godhead. Some of the light descends downward, where it becomes trapped in the shards of the broken vessels. This is taken to mean that hidden in our physical world of embodiment—which is a world of broken vessels and broken hearts—there is light that can be liberated by the one who has attained mastery.
From Sexual Ethics to Sexual Eros Part 2
In sexuality we are all vulnerable. To be a great lover in the sexual, technique is woefully insufficient. Genuine sexual Tantra has nothing to do with circulating the energy up your spine through practiced breathing. Genuinesexual Tantra is about making love with an unguarded heart. This requires radical vulnerability. Authentic sexual Tantra is about merging your heart with your yoni and phallus. Yoni and phallus are not merely exterior forms of genitalia. They are qualities of being that live in every man and woman. It is only from that place that you can be vulnerable enough to risk being ultimately fierce and ultimately tender. It is only from that place that you can risk sexing your partner open to God or letting your partner sex you open to God.
Both of these wonders require your total surrender. The ethics of the sexual is the ethics of vulnerability. You have to be willing to let your partner witness both the surrender of your power and your surrender to your power. Your small self and contracted ego disappear in erotic sex. In sex Eros, we bypass ego and access our most sacred, scared, and secret selves.
A new vision of human possibility emerges from our vulnerability. “Sex is ethics” means that we are radically loyal to the vulnerability aroused by our sexing. We are loyal even after the ego rushes back in, eager to reassert its dominion. Loyalty means that we do not—years later—tell a different story in which we negatively revise our experience of the sexual. Sex that was beautiful, mutual, and vulnerable cannot ethically be recast as predatory or abusive. Regret is not rape, just as arousal is not consent. That is a violation of the Holy of Holies. Remember the two teachings of Akiva: “All the [biblical] books are holy” and “The Song of Solomon is the Holy of Holies.” The sexual love song is the Holy of Holies. To falsely narrate a sexual experience or to break sexual boundaries without invitation is to violate the Holy of Holies.
From Sexual Ethics to Sexual Eros Part 1
We recently had dinner with a colleague who has written some significant work on Eros. It is far more nuanced than virtually anything else out there. In general, we think her work is studded with insight, and we are delighted to recommend it. However, we believe she makes two important mistakes that need to be addressed in the spirit of public debate because they are so impactful in terms of how we experience our lives.
First, she collapses the sexual and the erotic. For her, Eros is a term that for the most part refers to the sexual. She is talking, however, not about banal sex but about what is often called great sex. By Eros she means sex that is, at least on some level, hot and deep. She then makes a very dramatic claim: that Eros by its very nature is transgressive. With this we take exception. The nature of the erotic (including the sexual) is subversive but not transgressive. The difference between these two positions is vast.
Transgressive means to violate an appropriate value or boundary. Subversive implies the intentional subverting of cultural values or boundaries for the sake of a higher vision. Transgressive undermines that which should not be undermined. Subversive is revolutionary, undermining that which needs to be overthrown. The difference is subtle but highly significant.
Our colleague is somewhat of a sexual anthropologist. She looks at the practice of sexuality and finds that what is most alive in people’s sexual lives involves transgression—by which she means transgression of the cultural mores held by society or even by the people themselves. Of course, that is exactly the point we were making in the previous chapter. But we would argue that transgression is not the ideal state of the sexual but what one might call the unconscious or shadow expression of the sexual. It is descriptive of the fall of Eros. The goal is to move from the unconscious to the conscious, from shadow to light. When we liberate Eros, we are able to access the aliveness of transgressive sex in the context of our committed relationships of whatever nature they might be. The way to do so is to restore temple consciousness—that is to say, a world in which sex is not transgressive but subversive.
Sex is subversive in that it points to an order of being beyond the conventional. Ordinary reality involves pragmatic surface relationships in which each person looks out for his or her own self-interest. The basic social contract of society is built on precisely such notions of individual self-interest and civil interaction. Sexuality models the possibility of breaking the boundary of the superficial to enter the deep. Sex, in its ideal form, subverts the “normal” order of society.
CIW Board Member Kristen Ulmer has written a fantastic book: The Art of Fear: Why Conquering Fear Won’t Work and What to Do Instead.
Listen to her talking to CIW President Dr. Marc Gafni about her book, her own relationship to fear, and her (r)evolutionary approach to cope with fear in our lives.
In their dialogue, they also talk about what Marc calls Kristen’s sacred autobiography:
“How did you, Kristen Ulmer, in your experience of things, how did you come to be the person that the world needed to write this book?”
Here is the amazon description of the book:
We all feel fear. Yet we are often taught to ignore it, overcome it, push past it. But to what benefit? This is the essential question that guides Kristen Ulmer’s remarkable exploration of our most misunderstood emotion in The Art of Fear.
Once recognized as the best extreme skier in the world (an honor she held for twelve years), Ulmer knows fear well. In this conversation-changing book, she argues that fear is not here to cause us problems—and that in fact, the only true issue we face with fear is our misguided reaction to it (not the fear itself).
Rebuilding our experience with fear from the ground up, Ulmer starts by exploring why we’ve come to view it as a negative. From here, she unpacks fear and shows it to be just one of 10,000 voices that make up our reality, here to help us come alive alongside joy, love, and gratitude. Introducing a mindfulness tool called “Shift,” Ulmer teaches readers how to experience fear in a simpler, more authentic way, transforming our relationship with this emotion from that of a draining battle into one that’s in line with our true nature.
Influenced by Ulmer’s own complicated relationship with fear and her over 15 years as a mindset facilitator, The Art of Fear will reconstruct the way we react to and experience fear—empowering us to easily and permanently address the underlying cause of our fear-based problems, and setting us on course to live a happier, more expansive future.
Enjoy the Dialogue and Read the Transcript Below:
Hello Kristen Ulmer.
Hi Marc, how are you?
I am delighted to hear your voice and delighted to be here with you for this long awaited dialog.
This is Marc Gafni. I am privileged to be the president of the Center for Integral Wisdom. Kristen Ulmer is both a dear friend, a board member, and a world leader in authority on the subject of fear.
We’re here, Kristen, to talk about, after we did an initial dialog, I think it was four months ago on our new book, Return to Eros, which is about reframing and evolving love in culture and articulating a new [sexual 00:00:52] narrative and a new narrative of Eros, we’re now coming full-circle in to understand, what’s the first step? In a certain sense we did the second step first. Return to Eros is about reclaiming Eros, re-eroticizing our lives on every level: innovation, creativity, sexuality, and transformation. But there’s something that stands in the way, and then that which stands in the way is fear. [See the dialogue below.]
It’s the hidden fears of our lives that are often hidden even from ourselves, and you have spent your life engaged in this topic. I remember when we were doing work together a decade ago as you were winding down the first phase of your skiing career, and me being Jewish told you that, “We only just buy ski clothes, we would never go down any of those mountains you go down.” Oh my god, no way. But you were one of the people in the world that created extreme skiing. You were the best woman extreme skier in the world for, I think, many years, and faced down fear of an incredible magnitude, literally the fear of death that goes with some of these beyond imagination, James Bond runs dropped in by a helicopter. You literally spend your life staring into fear.
Then you continued with an intensive process of zen training and zen buddhism with my colleague and friend and your teacher and friend, [inaudible 00:02:28]. And then you began to integrate those two, to integrate what you had studied in psychology, your expert practitioner status and living in the face of fear, your zen training, and really brought these different parts together into what I would call a new whole, a new synergistic emergence, a new evolutionary offering that never existed before. And that brought you to write your book which is just a great, great, great gift.
The center was actually excited to help facilitate the publication of the book through Adam Bellow and Harper Collins. Oh my god, congratulations, what a huge gift. Tell us the name of the book!
First of all, thank you for the amazing introduction. I don’t think I’ve ever had an introduction quite like that before so well done.
My book is called, The Art of Fear: Why Conquering Fear Won’t Work and What to Do Instead. Pay particular attention to the subtitle, Why Conquering Fear Won’t Work and What to Do Instead, because I actually don’t teach that fear is a holdback. It’s actually our reaction to fear, or our unwillingness to deal with our fear in an honest way, that’s what holds us back, not the fear itself.
Beautiful, great. A great distinction. Fear is what is, it just is, and how we react to it, how we engage it is what can be a deadly obstacle.
Let’s maybe … Kristen, we’ll talk maybe about 20 minutes so that people can get a sense of just the depth of this or at least a taste of the depth as they go in order of the book.
Let’s maybe begin, if it works for you, with what we call in our distinction, “Sacred autobiography.” How did you, Kristen Ulmer, in your experience of things, how did you come to be the person that the world needed to write this book?
by Kerstin Zohar Tuschik
This blog post is based on a deep dive private study session I did in the Dharma of the Center for Integral Wisdom, the dharma of Unique Self, World Spirituality, and Evolutionary Eros, that I am studying and being initiated into by Dr. Marc Gafni, who is my teacher, my friend, my colleague, the co-founder and President of the Center of which I am the Executive Director.
In the first part of our session we talked about the innate modesty of the enlightened person.
The highest person, the highest Rebbe, the highest master is the one who can hold confidentiality. That is the nature of enlightenment. Not all must be shared. You might know great wisdom but you do not need everyone to know that you know.
The initiate into an esoteric tradition is the one who can keep a secret. He keeps the wisdom that he or she knows a secret. The word esoteric comes from the Hebrew word seter which means hidden. Keeping a secret means to live in the mind of God.
“Normal people,” when asked to keep a secret, will only tell two people… who will then tell two people… which is why there are no real secrets in the world anymore.
To live an enlightened life means to become essentially self-referential, to not be dependant on the passing fads of the frivolous because you do not have a grasping need for that extra hit of attention you get from telling a secret. You can be wise, do good, and change the world but you do not need to tell everyone.
That is the major teaching of the Eastern traditions. Enlightenment means that you are one with everything. There is no outside. So why would you need anything from anyone else. The very notion of there being anyone else outside of you is already a sign of your unenlightened state.
That is certainly true. Yet, the complete opposite is also true.
If you really get the nature of Enlightenment and you are in relationship with another person, that other person is all of reality just as you. So, when this person doesn’t call or doesn’t write back or is rude to you, it is not just your ego getting hurt by another ego. It is all of reality doing that to you.
To love from that place means to wait breathlessly for the other person to call or write. It is to empathize and feel and care so deeply, so completely that it hurts. From that place you want to share everything.
How is it possible that both of these are true?
In the Eastern traditions that is often seen as the dialectic of the absolute and the relative truth.
Absolute truth means that there is no other. It means to be totally self-referential. Absolute Love is a state of Oneness that is impersonal because there is no person left. There is only One Self that is No Self. There is no outside. And because of that there is no inside either. Inside and outside don’t even make sense.
Relative truth however is all about relationship. There are parts that are in relationship, that are attracted to each other, and that form greater wholes that are parts of an even greater whole… ad infinitum. Relative Love is all personal. It is about communion. It is about giving up your autonomy to become part of a greater whole.
However, in our Unique Self World Spirituality lineage of evolutionary mystics, we maintain that these two truths are one in the Mind of God. These are no absolute and relative truths that are in fact mutually exclusive opposites, but these seeming opposites live in a dialectical tension within the Absolute. The distinction between absolute and relative truth, absolute and relative love is a false dichotomy. It comes from a logical mind that cannot hold paradox.
Love in this dialectical sense is both absolute and relative, personal and impersonal. It is not only communion, nor is it just the autonomous state of All-Oneness. Love is exactly the sweet spot between autonomy and communion. It is the space in between – the space in between the Cherubs on top of the Ark in the Holy of Holies of Solomon’s Temple in Jerusalem, as we call it in our lineage.
It is station 3 of the three stations of love that move from falling in love, through falling out of love, to falling in love again at a higher level that transcends and includes the first two… or from submission, through separation, to sweetness… from pre-personal oneness, through personal autonomy, to a communion or intimacy, in which both partners don’t lose their distinctness.
In dialectical thinking, the first two stations act like thesis and antithesis that seem mutually exclusive. Yet, at a higher level the dialectical tension is solved (not dissolved) into a new synthesis.
Real intimacy or communion are only possible between partners that are not separate but distinct. That goes further than the whole-part relationship that is often used in the two truths doctrine with the absolute being the ultimate whole, while the relative is built from wholes that are also parts of a larger whole and so on.
In Marc’s teaching the partners are not only parts of a greater whole. Rather, they are unique expressions of the whole that offer a unique perspective, a unique taste, and a unique intimacy into the whole, while also being animated by it.
This is a principle that goes all the way up and all the way down the evolutionary chain, which is what Dr. Marc Gafni means when he talks of the intimate universe, the evolutionary Eros, or that reality is relationships.
The Intimate Universe at the Most Basic Level
An example of that on a subatomic level became obvious to me through my study of physics earlier in my life. Looking at it tells me something about reality at the very basic level.
On A Return to Eros
In this dialogue, John Friend & Desi Springer, Founders of the Bowspring Yoga Method discuss with the co-authors of our Think Tank Book A Return to Eros, Dr. Marc Gafni and Dr. Kristina Kincaid, the importance of frameworks for a new sexual narrative and the embodiment of Eros.
Welcome, it is delightful to be here with you all. This is Marc Gafni. I’m here with Desi Springer, and John Friend, and Kristina Kincaid, and we are here to do a conversation on the Return to Eros, the new book that Kristina and I are delighted to have just put into the world through our Center for Integral Wisdom, where John, you’re been a board member for a number of years. And, John, you and Desi, Desi, you and John, are now doing this international global community built around this next leading age innovation in embodiment and yoga, the Bowspring Method.
So, maybe, let’s just start. Tell us, Desi, John, John, Desi, kind of a word about it.
Very good. We’re excited about the Bowspring Method as part of an emerging new modeling, a new paradigm that at first, it came out of the modern postural yoga world where four, literally, the last century, in the various styles, it came out of India, and spread through the West, have held a certain modeling, we consider quite patriarchal, very linear, based even on certain bio-mechanical ideas that the skeleton of the human hold the body up, and therefore to make it more upright, and you try to align your spine straight up and down. You pull your tailbone down and pull the top of your head up. This general alignment idea is all over the world.
Well, it was Desi, when I started working with her five years ago and collaborating, she said, “John, you know, have you really considered making the body more curvy?”
I said, “Well, if you do that, you’re gonna get compression in the spine. Believe me I’m an expert of so many years.”
She was very respectful and didn’t really push the argument, but in some time I started to see her point, and through certain evidence that we don’t need to get into right now, that it was, literally, helping my own body and many of our students and clients, not to follow into this modeling of just linearity and straight up and down, and the curviness, what Desi said, when you’re really in this state of true openness, when you are in a state of pure eros, in love, the body is gonna take a natural ecstatic form. If you look at it, it’s not straight up and down. It’s not this linear, like a military position. It’s a curvy, open position, and not just on the front. It’s on all sides so this has been a huge shift for us. We’ve been putting it out. Now, a large part of the modern postural yoga world is even shifting toward curvy, dynamic, functional movement. This is the really rage right now. We’re offering a very organized, systemized method, the Bowspring. That’s what we’re calling it.
We Cannot Do It Without You
In order to create a better world, a world in which there is freedom and justice and dignity for the lives of all humans and sentient beings, we need a new narrative of reality. We need a new story that’s not only compelling, but accurate in both the exterior and interior sciences.
At the Center for Integral Wisdom, we have identified five key areas that create the framework for this new story. When each of these keys become activated within the individual and within society, we believe that new potentials within humanity will emerge. These new potentials will give birth to viable and sustainable solutions for a new way of living in symbiotic relationship with each other and with the planet.
Key 1: Activate a New Identity
The only thing that affects long-term, sustainable change is a genuine transformation of identity that happens through proven insights about the true nature of ourself and the true nature of Reality. This set of interrelated insights, grounded in both interior and exterior sciences, allows us to link together pieces of information that didn’t previously make sense, and to suddenly gain profound understanding of how we fit into a new whole. Our personal identity up-levels to what we call our Evolutionary Unique Self. Activating a new identity is the prerequisite for the activation of new potentials in humanity.
Key 2: Activate a New Evolutionary Universe Story
While pre-modernity and modernity gave us a vision that drove personal transformation, innovation and progress, postmodernity has failed to give us anything more than a laundry list of the shortcomings of its predecessors.
The result? We find ourselves lost, personally and collectively – unable to effectively move towards a future that promises outcomes comparable to what we saw emerge from the Renaissance: a complete transformation of consciousness which birthed a new set of human potential within every sector including the arts, sciences, spirituality and medicine.
We find ourselves faced with a perilous future – the potential for devolution of our species and the planet unless we’re able to activate a new vision of reality… right now.
Our new narrative is one in which reality isn’t a fact, it’s a story whose creative source is the Evolutionary Impulse, and each of us is personally implicated in the story. With this realization, we’re able to take decisive action with our creative gifts because we know there are needs within our circle of intimacy and influence that only we can fulfill.
Key 3: Activate New Practices
Practices by themselves don’t create change. Practice in and of itself doesn’t work unless we have game-changing insight into the nature of who we really are and into the nature of reality and our place in it.
Within that new framework, we must then activate a new set of sustained practices that reinforce the resonant frequency of those insights so that they become part of our personal and collective consciousness.
Some of these new practices include:
- Evolutionary Prayer
- Outrageous Love Letters
- Embodying Distinctions of the 5 Selves
Key 4: Activate a New Map
Our current maps of reality no longer work for us because they don’t accurately describe the territory that we’re experiencing. In the last decade we’ve experienced a quantum leap in our capacities and potentials in every sector from science and technology to education, medicine and the arts and spirituality. We’ve become a global community of people who can connect – in an instant, with a mobile phone or lap top computer – to anyone, anywhere, at any time.
But we don’t have a map that accounts for where we’re at on the Evolutionary spiral, much less a map that integrates all the information we’ve gained from looking back at our past spirals. And we don’t have a map that shows us where to locate our unique genius within a new vision of reality or that allows us to find others to join our geniuses to create what we most want to give. Which is why so many people have felt lost.
The Wheel of Co-Creation 2.0 is one map that we can begin using to locate ourselves within the story of creation and harness the creative potential of the collective.
Key 5: Activate A New Community
In every generation there are people at the leading edge who come together in communion, each holding a piece of the new consciousness. When the consciousness is held in this sacred space, it becomes the mechanism for evolution. Evolutionary Church has become one such community.
Our work at the Center is as much ecstatic as it is urgent and essential.
With these 5 Keys, we are bringing forth the necessary framework for awakening new potentials within humanity in order to co-create a world worth saving.
We are radically committed to this work, and have been able to continue because of the outrageous love and support we have received over the years from community members like you.
We are deeply grateful and have made the infographic below to show you exactly how you have re-sourced (as we say in Evolutionary Church) our projects since the beginning of the Center in 2011 through your contributions.
Help Us Resource the Center for Integral Wisdom! Your Donation Makes a Difference!
Or Donate the Old Way by Making Your Check Payable to:
The Center for Integral Wisdom
PO Box 702
San Anselmo, California 94979-0702
On A Return to Eros
In this brilliant dialogue, Dr. Warren Farrell, Dr. Marc Gafni, and Dr. Kristina Kincaid discuss the newly published Think Tank Book A Return to Eros, the #MeToo Crisis, Shame, Male and Female Role Models, and the much needed new sexual narrative that the book offers.
Transcript of the Dialogue
I am delighted to be here with Warren Farrell and Kristina Kincaid. Kristina Kincaid is my co-author and partner in this wonderful book that’s actually behind Warren there, A Return to Eros. Maybe Kristina will show us a copy of the book as well, awesome. And Warren is a dear friend of ours and a board member of the Center front of wisdom, which is our think tank that’s committed to evolving the source code of culture itself. Both in terms of scientific issues, economic issues, business and relationships, Eros are the social structure and fabric of our society. And we’re in the middle of this incredibly poignant, potent powerful and painful moments, which we’ve been talking about at the think tank for 70 years.
Which is the crisis of sexuality in the culture and the crisis of Eros. Right? The crisis of identity, right? The fact that there’s not a genuine narrative of identity, of purpose. There’s not a genuine narrative of sexuality, we don’t have a real universe story and finally, there’s no narrative of power. So four narratives that are missing, a narrative of power, of identity, of sexuality and a universe narrative. A narrative of meaningful universe itself. And in that absence, right? Every manner of the dogs of hells are loosed, right? Because of course sexuality is the single most powerful force that we meet in our everyday manifest world and yet we live in this world, where postmodernity has deconstructed all distinctions around sexuality.
And yet we sense the centers gravitas. It’s not quite like eating, right? And yet we have no distinctions around this gravitas, we have no rules of consent, we have no narrative of sexuality. And so Kristina and I, had that really delight when the think tank sponsored this project deeply. Right? To actually engage for a number of years and in authoring this book of A Return to Eros. Like it is the radical experience of being fully alive … That’s the full title of A Return to Eros – The radical experience of being fully alive – Sex, love, eroticism in every dimension of life. And in some sense we could say that a return to our Eros is the best response we think available today, to this me too moment.
I and so perhaps Kristina perhaps will begin with you, any thoughts you have on just A Return to Eros in response to me too. A Return to Eros, why it matters to you, right. Your just initial thoughts then we’ll go to Warren, right? We’re just to talk about the book and why the book matters. And why it actually has the capacity and to really change the source code, to really change the conversation. So Kristina.
by Dr. Marc Gafni & Dr. Kristina Kincaid
It was the sensual Persian poet Hafiz who understood the full power of erotic surrender in every arena of life. The ecstatic poem “Tripping Over Joy” transmits something about the power of surrender:
Between your experience of Existence
And that of a saint?
The saint knows
That the spiritual path
Is a sublime chess game with God
And that the Beloved
Has just made such a Fantastic Move
That the saint is now continually
Tripping over Joy
And bursting out in Laughter
And saying, “I Surrender!”
Whereas, my dear,
I am afraid you still think
You have a thousand serious moves.
Loosening the Reins
The one master who saw it as his role to reclaim the erotic at the core of life was the Baal Shem Tov, Master of the Good Name. We have already met this master of Eros in this book, and we will encounter him many more times along the way. The Baal Shem Tov was an eighteenth-century magician, mystic, and healer who founded the movement of spiritual renewal, Hasidic Judaism, that swept Eastern Europe in the 1700s. The story is told of a fateful meeting between Jacob Joseph of Polnoye, a well-known religious master of the time, and the Baal Shem.
The master from Polnoye had apparently heard of the Baal Shem before but had refused to join his ecstatic movement. Then Jacob Joseph heard that there was a lone individual in the marketplace telling stories. His stories were preventing people from coming to the prayer house for morning prayers. He had his attendant summon the renegade storyteller with the intention of severely reprimanding him. The Baal Shem came to him, smoking his pipe.
by Kerstin Zohar Tuschik
Without any marketing or press, one of our key think tank projects at the Center for Integral Wisdom, A Return to Eros: The Radical Experience of Being Fully Alive – co-authored by Dr. Marc Gafni and Dr. Kristina Kincaid – is already #1 New Release on amazon.com in Sacred Sexuality right now. Many of our American friends have already received their copy.
Here is the review I wrote – since I had the pleasure of reading it already pre-publication – which amazon wouldn’t allow me to post:
Dr. Marc Gafni and Dr. Kristina Kincaid have written a very important book for our times. The way they talk about Eros, it takes it out of the bedroom and the context of our most intimate relationships into the largest context there is. Eros, as they understand it, is the interior of all the forces of attraction in our universe, the very forces that drive evolution to more and more complexity, more and more consciousness, and the potential for more and more and deeper and deeper love. In human beings, that same Eros manifests as a sense of radical aliveness, creativity, and wonder.
What becomes crystal clear upon reading: It is a failure of Eros that lies at the core of so many of our contemporary collective crises that threaten our very survival as a species. When we repress our sexuality, Eros breaks down, which is followed by a breakdown of ethics. When, on the other hand, we expect the sexual to fulfill all of our erotic needs, sexuality breaks down under the burden it cannot bear.
So, read this book and be amazed of the depth of insight and realization that awaits you by truly engaging its content.
If you feel numbed out and not able to access your full aliveness, read this book.
If you feel shamed about your sexuality and haven’t found a way out of it yet, read this book.
If you are an activist feeling more and more hopeless in your desire to make a real difference in the world, read this book.
If you are a spiritual seeker wondering about the relationship between sexuality and spirituality, this book is for you.
Kerstin Zohar Tuschik
Some Editorial Reviews
“Marc and Kristina are going where few dare to to go and showing us what it means to live a fully erotic life!”
–Dr. John Gray, author of Beyond Venus and Mars
by Dr. Zachary Stein – after the 15th and final Wisdom School at Shalom Mountain, which concluded a 10 year cycle
In a popular culture that has re-packaged the great cultural revolutions of the 1960s we have to ask exactly where and what a “counter culture” could be in today’s world. One answer is that the counter culture has gone mainstream, it’s everywhere now—massive numbers are marching for women and the Earth, even more are engaging in political critique and ethical activism on social media. Cultural evolution proceeds via the center metabolizing the periphery; the fringes of culture move to the core. What was a rare view becomes common and identity formation and cultural production follow suit. Whole industries spring up around ideas and practices that used to be tucked away in obscurity. As the mainstream drifts to accommodate and commodify cultural innovations for the masses, true cultural innovation continues underground, as it always has been, articulated first and raw in some place off the map.
Across the centuries, mystics have convened mystery schools on the edges of civilizations and worldviews. Intentionally small and remote, peopled with trusted initiates, these schools have been the storehouses of innovations in consciousness, sourced in ancient traditions, guided by a memory of the future. Off stage and out of sight, a few have always been preparing seeds for planting in the compost of the rapidly degenerating culture of the so-called civilized.
The Catskills seem to be trying to hide Shalom Mountain in clouds and endless back roads, making it feel secluded enough to shout secrets into the air through a megaphone. The mystery school displaces the center of self and knowledge, shifting us to the surrounding realms of imagination, memory, instinct, and revelation. Everything is on the table, as Gafni becomes a trickster, weaving Tantric Kabbalah from ancient texts, modern science, and depth psychology. Paradox and laughter co-emerge in the dissolution of culture-wrought truncations of self, world, and God. Audacious sovereign greets audacious sovereign in a dance of co-empowerment and natural hierarchy. Gafni is repeatedly moved to tears by sacred texts, so much so that a late June thunderstorm is easily felt as God moved to tears by reading the book of Gafni’s life. So much was taught that I might only select one lesson—one from the calm in the morning after the storm.
T’shuvah means literally “to turn” and is usually translated as penitence or repentance, meaning roughly to turn towards one’s sins and mistakes, to understand them, and to fix them. This is exemplified in the tears shed by King David before the profit Nathan, followed by the King’s humble admission, “I have sinned.” He had sinned, and would sin again. David, like others in the line of the Wisdom of Solomon, is identified as one whose greatness is intimately bound up with flaws and error. The finitude, limitation, and darkness of the human being have long been the mystical keys that open the heart of Tantra. We are exactly (precisely nobody but) the ones making mistakes, taking risks, landing in failure, illness, and shadow. Religions are built around the core idea of a fall. From Adam and Eve to maya and samsara, humans are destined to make mistakes and live with them. You and I will make mistakes again and again. On one view this is terrible—the fall is our shame, and it means that no one is innocent, no one is really truly good. On another view—the non-dual view—the fall is great news because everything is grist for the Divine Mill. The Good is not some static absolute innocence of non-action. The Good is making mistakes in the right direction. We can only learn and evolve by virtue of the mistakes we make and how we respond to them.
T’shuvah is a practical answer to the idea that because humanity is destined to make mistakes we are all tragically flawed. T’shuvah is a practice for turning mistakes into insight and transformation. The practice is clear, simple, and could not be any more radical in a broader cultural where mistakes in some areas of life are enough to mark someone as untouchable for life. What could be more radical than a practice allowing for an individual and collective turning toward sin, failure, and mistakenness? We can all lose face together, abandon the moral high ground together, and turn then toward each other before God, seeking only learning and transformation through and within our own and each other’s mistakes. Individually and as a culture we must turn towards our mistakes and thus toward our Unique Selves, which are fumbling toward actualization, making mistakes in the right direction.
Importantly, the situation and dynamics in which we make mistakes have occurred before and will occur again. History repeats itself, both personally and culturally. T’shuvah becomes a kind of mystical fixing when practiced as way of life. By turning towards the dynamic that caused us to fall, seeing it, and committing to change it into something new, t’shuvah liberates the memory of each person and culture, destined as they are always to carve a unique path of mistakes. History itself must be unwound from the trauma of repetition and freed from the faltering stutter of eternal return. Beyond and after the total reciprocal forgiveness of each and everyone there is a new planetary culture that is possible. The mystery school felt like a living visitation from the future of humanity, transformed from the fall, moving up from Eden.
Dr. Venu Julapalli, CIW Board Member as well as founder and president of Integral Gastroenterology Center, P.A., an active private practice in gastroenterology in Houston, Texas, is writing an amazing blog-series both on Medium and his personal blog about Conscious Medicine about the tenets of what he calls Health 3.0.
Health 3.0 is of course very much related to what he and his brother Dr. Vinay Julapalli, in collaboration with the Center for Integral Wisdom and Dr. Marc Gafni, have called Unique Self Medicine.
In his blog, Dr. Julapalli writes about the problem of medicine:
In one way or another, we all sense that our approach to our health is flawed. But we are not as conscious about this as we could be, from both the patient’s and the doctor’s perspectives.
He then offers the following plan:
CIW Board Member Peter Fiekowsky is the founder of the Healthy Climate Alliance and a voice for possibility and action in a world going off the tracks. As an accomplished physicist, entrepreneur, and expert in language and brain science, he is developing pathways to achieve futures that humanity wants. His current project is giving our children a healthy climate, which he says can be accomplished by 2050.
At CIW, we know that for a bold vision like this we need to shift the collective consciousness. We need to evolve not only individually but as a culture. We need to evolve not only at the surface but at the deepest level possible (what we call the source code).
That’s why we are excited to announce this new blog-series by Peter Fiekowsky, where he links his scientific perspective with the discussion of memes and distinctions we are so passionate about at the Center.
Here is the first post in his series called Humanity Inventing Its Future:
Are Religion and Art Critical to Restoring the Climate?
“Would we have a better chance of giving our children a healthy climate if we set a goal of doing that?”
I have asked that question dozens of times, and have never gotten a “Yes”. I have also never gotten a “No”. I get stunned silence every time.
Scientists then respond, “It’s too expensive”, while economists say, “It’s impossible.” And then they stop. They implicitly agree that we have an obligation to give our children a healthy planet, and then they absolve themselves by saying it’s too expensive or just impossible. I would say that too–wouldn’t you?
We are excited to announce the upcoming premier of a documentary called American Visionary about our beloved CIW Co-Chair Barbara Marx Hubbard and her life’s work at Illuminate Film Festival, where she will also receive a special award.
Enjoy the Trailer here:
Also, watch the epilogue to American Visionary that Barbara recorded very recently, where she talks about the new phase of her life that has just started.
She says that in this new life phase, in her quest for what we can do to shift this world from devolution to evolution, she isn’t working alone any longer.
She has joined Dr. Marc Gafni and the Center for Integral Wisdom in a series of seminal projects.
The main project is called: The Planetary Mission: To Connect Co-Creators World-Wide on the Internet. It is hosted by the Sunrise Ranch in Loveland, Colorado.
Some of the Sub-Projects are:
- The Office for the Future at the United Nations as well as at local and regional levels.
- The Great Library in Collaboration with Dr. Marc Gafni, Dr. Zak Stein, Daniel Schmachtenberger & other Thought Leaders to Develop the Books, Teachings, and Teaching Materials which influence the Source Code of Our Culture toward Ethical Evolution.
- An Event in 2018 to celebrate what’s working in the world
- The Planetary Awakening Accelerator, a year-long program together with Lisa Engles and Marc Gafni to accelerate our personal, spiritual, social, and creative potential toward participating in a Planetary Awakening in Love.
Watch the Epilogue here:
That’s the real question underlying this beautiful talk by our Academic Director Zak Stein.
Watch and listen to this fascinating thought experiment:
What would be a “seed bank” of ideas that—if preserved—would allow us to recreate civilization from the ground up, in case humanity survived some sort of an apocalypse?
Playing off of Noah’s Arc, Zak calls it the “Nous Arc.”
Engaging in this thought experiment a bunch of questions arise:
- Who gets to decide what should be in there?
- What should be the content of this “Great Library?” or in other words:
- How can we assure that we give the next generation everything they need?
The Need for Meta-Theories
In order to engage these questions, we need Meta-Theories. What are Meta-Theories?
While theories take the world as data, Meta-Theories take theories as data. Meta-Theories norm the norms of discourse.
Listen to this exciting 20-minute talk and learn:
- What a new legitimate model of teacherly authority and intergenerational transmission could be
- How our image of the ideal human looks like that we can teach into
- Why we need a theory of Cosmos and Self
- Which educational environments we need to create—in contrast to the informational environments that are stressful for most nervous systems
Enjoy the talk:
From an unedited draft of the forthcoming book Towards a New Politics of Evolutionary Love
by Dr. Marc Gafni & Dr. Zachary Stein
The core structural principle from Integral Meta-Theory involved in the formation of a Unique Self Symphony is the scientific principle of self-organization. The idea of self-organization is according to many the single most important scientific idea to emerge in the last sixty years. It exists at every level of reality and across all four quadrants. While many scientific accounts focus only on self-organization in systems and structures in biology or cybernetics (i.e., Lower-Right reductionism), there is a whole history of work in psychology and social theory dedicated to modeling how minds and cultures are complex dynamical systems, that evolve and self-organize in remarkable ways.
Multiple scientific fields, when held in an Integral embrace, tell us that self-organization is a basic principle of reality at all levels. Most forms of evolutionary emergence are a function of this ubiquitous tendency of all life and matter toward self-organization. This leads to the idea of an inherently creative cosmos, always evolving and organizing at higher and higher levels. Throughout the evolution of the world it appears that self-organization is often catalyzed via the leveraging of uniqueness. When you look at the emergence of complex processes in nature that display remarkable forms of self-organization, such as an ecosystem like swamp or rainforest, they are always complex symbiotic systems in which there are an endless number of unique niches.
This is why one of the core ideas behind the new politics of outrageous love is enabling self-organization at the level of human culture. So we must ask, what enables self-organization at the level of human culture? The answers is clear and in keeping with both the best of what we know about evolutionary theory and the best of our ideas for political and personal Enlightenment: the catalyst of self-organization in human socio–cultural systems is the Unique Self. Paradoxically, this means that the “shape” every human needs to assume in order to contribute to the creation of a healthy social organism is unique. Strange as it may sound, a just and healthy society needs to “socially engineer” for uniqueness, especially the institutions that shape human personalities and self-understandings: schools, news media, entertainment industries, computer technologies industries, etc. The whole social system would be like an incubator for uniqueness.
Eros is the principle of aliveness and magic inherent in all of reality. Something infinitely real animates everything. Reality is realness, which is another way of saying Eros or aliveness. Everything radiates an intense aliveness. The intensification of aliveness is the natural result of living an erotic life. Most people have had the experience of visiting a place and finding it vibrating with aliveness, color, and immediacy. Some years later they may visit the same place again and find it drab and dreary. Most likely it is not the place that has changed, but the person. Beauty is always in the eye of the beholder. When your eyes are alive, then the hills are alive. When your eyes are asleep, then even the most beautiful vista is deadened.
Our lives are a search for passionate aliveness. Our lives are a search for Eros. We remember well Eros lost. Until we are able to recover Eros, we are filled with an inconsolable longing that can be healed by no external balm.
We hunger for the depths of aliveness, for it is only from those depths that we are capable of love. It is only in the quivering of aliveness that we are capable of being all we can be. That is what it means to be holy. The opposite of holy is not unholy. The opposite of holy is superficial. The holy is the real. We long for what is real. That is why we yearn with all of our being to return to Eros.
When we talk about Eros or the erotic, we suffer from any number of confusions. There’s an important relationship between the erotic and the sexual, but as we said above, they’re not the same thing. Eros is the essential aliveness of reality—it’s the experience of being on the inside. Like when you’re running and at some point you break through and you’re in the zone or the inside of experience.
There is a fullness of presence in Eros and a feeling that your yearning participates in the evolutionary yearning of being. In Eros you have a felt experience that you are not separate; you experience your own interconnectivity with the larger context, with the wholeness of it all. All blessings flow from Eros. The goodness of life, the color in a black-and-white world, and all ethics flow through the channels of Eros. The loss of Eros is the failure of ethics. Creativity, intimacy and relationship, politics, economics—nothing moves without the erotic. When there’s a disconnect from Eros, systems begin to break down both in the world of the personal and in the world of the collective.
When you feel fully alive, when you are in Eros, there is no question about the meaning of life. When you are in Eros, there is no question about the essential goodness of life. When you live in Eros, life is self-evidently meaningful and obviously good. Here is an example of how sex models Eros: when you are on the edge of orgasm, you are on the inside of life—yearning, totally present, ultimately connected, lost in the experience, and yet most radically your unique self. When you are in Eros, you have no questions about the meaning of life. You are life.
At the edge of sexual explosion, you do not stop in the middle to contemplate philosophical issues or life’s meaning, nor do you question the natural goodness of life. You are fully alive and fully in. In fact, those five qualities—living on the inside, fullness of presence, yearning, wholeness and interconnectivity, and the experience of your unique identity—are the first five of the twelve faces of Eros that we will be exploring in this book. “Sex models Eros” means that sex models the experience of being on the inside, fully present and connected, deeply yearning, and ultimately yourself, in every facet of your life.
From an unedited draft of the forthcoming book A Return to Eros by Dr. Marc Gafni and Dr. Kristina Kincaid
Align with the evolutionary impulse that is the inherent Eros of reality and become part of your evolutionary community at Evolutionary Church.
Responding to the Second Shock of Existence
Paper by Academic Director of CIW Zachary Stein & President Marc Gafni Published at World Future Review.
Abstract: Foreshadowing arguments from the forthcoming book, Towards a New Politics of Outrageous Love, this paper suggests that humanity is in the throes of a species wide identity crisis, precipitated by a broadening awareness of our impending self-inflicted extinction. This growing awareness that humanity is responsible for its own fate and the fate of the planet is referred to as the second shock of existence. The second shock has spawned a great deal of discussion about the need for revolutions in technological, economic, and ecological infrastructures, yet this focus on exteriors addresses only half the picture. Comparable revolutions of our interiors must also take place—radical transformations in the very structure of our consciousness and species-wide self-understanding. This is a call for attending to the interior dimensions of the current global crises, recommending in the strongest possible terms that tremendous energy and resources be rechanneled into planning for the vast educational reconfigurations facing humanity in the coming decades.
Keywords: Global crises; Integral Theory; Human Identity; Unique Self Theory; Cultural Evolution
Because of the current state of copyright law we only provide a pre-publication draft of this paper. There are bound to be errors that were corrected as the manuscript went through to press, so please track down the published version before citing any of this material or contact us for permission.
Stein, Z. & Gafni, M. (2015). Reimagining humanity’s identity: responding to the second Shock of existence. World Future Review. 7(1) 1-10. [pdf]
From the paper:
Today, in the maelstrom of post-modernity we are collectively facing the second shock of existence*, which is the realization that the survival of the entire human race is in danger.Moreover, we now face this second shock—this awareness of the mortality of the species—precisely because of the actions that followed in the wake of the first shock. Our attempts to build a world that would insulate us from death have brought us to a point where we must now face death on a scale that is almost unimaginable. The more perceptive among us know that it is our own actions that brought us to this point, and we know that it is only by our own actions that we might avoid the apocalyptic scenarios that haunt our collective imagination. Nothing defines our era more than the dawning awareness of the possibility of the self-inflicted extinction of the human race.
We suggest that, in fact, the second shock of existence is an important, necessary, and world-historical millstone in the evolution of consciousness and culture. The first shock made us aware that death threatens the meaning of each individual’s existence; the second shock teaches that self-inflicted extinction threatens the meaning of the whole species’ existence. Just as the first shock was necessary in furthering humanity’s mature and complex relation to the universe, so the second shock is necessary as a further impetus toward greater maturity and complexity. However, whereas the first shock served to separate us from nature and each other, the second shock will serve to reunite us with the natural world and weave the diverse strands of our now fragmented global culture into a common humanity. The second shock is awakening us to the patterns that connect all of humanity as part of a common destiny, a destiny intimately tied into the future of the biosphere. The second shock is a deepening of humanity’s awareness of its place in the universe; it results in the dawning awareness of our profound ethical obligations as the sole stewards of humanity and the planet.
Humanity is now in a situation where we recognize (for the first time, really) that our ability to exploit nature is profoundly limited—we have run up against very real physical boundaries to our continued existence. At the same time, in some sectors, there is a dawning realization that we are already in possession of an unlimited resource—the power of human creativity and innovation, a realm in which there is no scarcity. The tensions between these two realities—dangerous scarcity alongside inspiring plentitude—define our age. It is an age in which heaven competes with hell for a chance to be born. Culturally, this has given us two camps: the pessimists and the optimists, both focused on the state of our techno-economic-ecological exteriors. Techno-Optimists see a future in which our current techno-economic systems are salvaged, re-designed, and made increasingly scientific, efficient, and profitable; we will avert ecological disaster by creating a hyper-scientific, human controlled Heaven on Earth. Pessimists see these very attempts at continued scientific control and economic growth as the problem, sensing that the technologically wrought future they yield will give us more of what we’ve already had for nearly a century: a techno-economic system that decimates communities and ecosystems, and that will eventually degrade the Earth until the biosphere is simply unable to sustain life. Both pessimists and optimists focus on external systems, processes, resources, technologies, and economies. When they speak of crises they refer to broken or scarce things (broken ecosystems, unhealthy food, toxic air, failing schools, etc.). When they speak of innovation, they mean the creation of new and better things (healthy forests, organic food, new energy technologies, fresh air, good schools, etc). The future is in the balance for both camps, no doubt, and they both set their focus on the impacts of science, with a focus on sustainability and the physical continuity of life as we know it.
*The term Second Shock was coined by Mauk Pieper, see Pieper, M. Humanity’s Second Shock and Your Unique Self. (Independent Publishing, 2014).