Excerpt of the Essay by Dr. Marc Gafni:

In their 2013 ITC conference presentation, Marc Gafni and Sally Kempton will explore "Integral God: Sacred Activism and Falling in Love with the Divine." To explore this, they will consider two models of self in evolutionary mysticism and why these models matter. Both models emerge at the time of important updates to the source code of enlightenment. The first update is the understanding that all of reality, including spirit, is evolving, and this is a shared understanding of both Unique and Authentic Self teachings. The second update to the source code of the enlightenment teachings can be understood as the emergence of the awakened personal function, and this is a key area of divergence between the Unique and Authentic Self teachings. Read more in this excerpt from the introduction of the essay :


Unique Self and Authentic Self in Context:

Marc GafniWithin the Integral context, two ways of thinking about self have emerged which are distinctive both in their shared contours and significant distinctions. One framework or model has been called Authentic Self, and the other, Unique Self.[i] Their implicit assumptions suggest both a shared worldview and subtle but important distinctions in their vision of the ideal homo religiousus. These distinctions are foundational with vast implications in virtually every dimension of life, and therefore, need to be laid out with clarity and precision. Each suggests a different understanding of what it means to wake up from the narrow identity as a separate self or ego self into a more enlightened and correct identity as, respectively, Authentic or Unique Self.[ii]  Both the Unique Self and Authentic Self models locate themselves within the context of classical mystical enlightenment teaching. Neither emerges from a western flatland paradigm which views the self as an isolated and discrete unit, or what has been called a skin-encapsulated ego. For both Unique Self and Authentic Self, the first major step towards enlightenment is the realization that the person is not merely an ego or separate self, but rather that the person's true identity is their absolute, essential, or true self.

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By Marc Gafni

Artist Claudia Kleefeld is not the first person to see the symbol of the spiral as being a portal to a vision of a coherent cosmos. She is original in that she is a first-rate, old-master-style artist with thirty years of training, who paints the spiral as an expression of an Eros of certainty that asserts the utter meaningfulness, depth, and order of the cosmos. Kleefeld’s paintings emerge from her own opened eye of the spirit and speak directly to the higher spiritual intuition of her viewers. Finally, Kleefeld is unusual in that she is part of an emergent form of art, which seeks to reveal the enchantment of a cosmos ”” a cosmos that is good, true, and beautiful.

I am delighted to present an article which celebrates the work of Claudia Kleefeld, one of the brightest shining lights in the universe of art today. My new article, “Post-postmodern Art: A Return to Belonging,” is now published in the latest issue of Parabola Magazine.

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Editor's note: The following essay is published as a white paper of the Center for World Spirituality think tank. Our Spirit's Next Move blog is pleased to announce the paper's availability.

Implications: A Great Voice Which Does Not Cease

Some teachers have taught that revelation heard long ago at Mount Sinai when God spoke to human beings was an event occurring once in the lifetime of the universe, calling it according to its biblical phrasing, “A great voice which did not continue.” Again, the mystics insist that another reading is possible. In the original Hebrew, the phrase “did not continue” can paradoxically be read as “did not cease.” The voice of Sinai is accessible even after the echoes of the original revelation are long since lost in the wind. The voice of revelation has never ended.

So if the voice still continues, in what form does it live on?

It thrives in the voice of the human being who speaks from the silence. This is what I have termed Silence of Presence. When we listen deeply, we are able to uncover the God-voice within us. We become present in the silence. We are called by the presence--the God-voice within us--that wells up from the silence.

Indeed the entire cultural –spiritual enterprise of the Judaic spirit in the post biblical age is to hear the voice, even in - some would say especially in - the silence. The Biblical age ended when God stopped talking. For the Buddhist, even if one were to assume some notion of divinity – there is clearly no such absurdity as a talking God. For the Hebrew however, the essence of divinity is a talking God. Indeed the Hebrew God of the Bible talks almost endlessly, pouring out 24 books of divinely spoken or inspired word - the Hebrew Canon. What to do then when God stops talking and retreats into silence? In the interpretive reaction to this silence Judaism and early Christianity parted ways. For Christianity the cessation of speech by a talking God could only be a portent of divine withdrawal of favor. They interpreted the silence as a silence of absence. God no longer talked to the Hebrews for he had chosen a New Israel. The post prophetic Hebrews however refused to accept this understanding of God's silence. This is the silence, not of abandonment they insisted – but of mature love. It is not silence of absence but silence of presence. Imbued with intense and profound religious passion they listened to the silence and insisted that they heard God talking. That speech is the Halachic enterprise, which insists on the radical presence of the divine in every facet of existence. It is only in this sense that we understand the Rabbinic comment after the temple's destruction, “God's presence in this world now rests in the four cubits of Halacha”. It is not a statement of dejection or resignation – it is rather the confident commitment of the lover.

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Editor's note: The following essay by Marc Gafni is published as a white paper of the Center for World Spirituality think tank. Our Spirit's Next Move blog is pleased to announce the paper's availability.

Ten Words to Live By

The second biblical myth word symbol of freedom is actually mistranslated into English as the Ten Commandments. The people, so the story goes, having fled Egypt, gather at the foot of Mount Sinai to receive the Ten Commandments. Of course, nowhere in the biblical myth is there any mention of Ten Commandments. Here is where the old witty maxim, “Reading the bible in translation is like kissing a woman through a veil,” becomes not altogether untrue. In the original Hebrew, the people receive at Sinai not Ten Commandments but “Ten Words.” Here Voice becomes Word, the articulation of speech. It is the beginning of the vision that follows revolution.

The third word symbol is no less than the word “Messiah.” “Messiah” in the original Hebrew is understood by the Kabbalists, quite astoundingly, to mean “conversation.” Master Nachum of Chernobyl, mystic and philosopher, points out that the Hebrew word for messiah, Mashiach, can be understood as the Hebrew word Ma-siach – meaning “from dialogue” or “of conversation.” His assertion radically implies that the Messiah is potentially present in every human conversation””every mutual act of voice-giving.

All authentic conversation is sacred conversation. The ability to have an honest face-to-face talk in which both sides are true to themselves, vulnerable and powerful at the same time, is Messianic.

Simply put, sacred conversation is the vessel that receives the light of Messiah.

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By Marc Gafni

Editor's note: The following essay is published as a white paper of the Center for World Spirituality think tank. Our Spirit's Next Move blog is pleased to announce the paper's availability.

The Second Stage: from Silence to Sound

The beginning of freedom is the emergence of voice. This stage is expressed both by the initial cry of the Israelite slaves that broke their silence, as well as by Moses' arrival on the scene. “When Moses came, voice came,” writes the Zohar. Moses does what the charismatic revolutionary always does: he gives voice to the people. Indeed, biblical myth text records the beginning of redemption with the following words: “”¦It came to pass in the course of many days that the King of Egypt died and the children of Israel sighed by reason of the bondage and they cried out and their cry came up unto God.” The enslaved Israelites are received by the presence of God at the point when they move from the dumb silence of the slave to sound which is the beginning of speech, the characteristic of a free people. This “cry” is not an elegantly articulated protest – it is a cry as in the cry of a wolf, or the cry of an infant. It is primal, impassioned, pre-civilized, a howl of protest that makes it into the halls of heaven, heard by God himself.

For the first time the enslaved can express distress. They seek to articulate words that are not yet ready to form themselves on their lips. At this stage of moving toward freedom, we do not yet know how to tell our story. We do not know what we would do with the world if it were given over to our stewardship. We just know that we must protest.

The biblical myth symbol (Leviticus 25) for the transition from slavery to freedom is the primal blast of a ram's horn. No trumpet of gold, it is rather the rawness of the ram's horn that captures the slave's first fitful sounds. The first thing a revolutionary movement must do is sound its ram horn--start a newspaper, set up a radio station, build an internet site. It is not by accident that the fundamentalist and totalitarian states are trying to disallow or severely limit internet access. Freedom's beginnings are expressed in the first shouts of protest.

The sixties and seventies were such second-stage revolutionary generations. This helps explain why so many sixties hippies became late seventies and early eighties yuppies and then transformed again into the establishment of the nineties. The feeling of distress generated protest – sound and even the first glimmerings of voice--but there was no alternative vision of society to generate “speech.” Similarly, many third world revolutionaries reflect such second stage thinking. Consequently, as we all know, that not a few third world revolutionaries became the leaders of far more repressive regimes than the ones they overthrew. Because they lacked speech to articulate the primal manifestations of voice, they needed to repress all of their own pain, the very distress and disease that initially led to the revolution.

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Editor's note: The following essay is published as a white paper of the Center for World Spirituality think tank. Our Spirit's Next Move blog is pleased to announce the paper's availability.

The First Stage: The Silence of Absence

The aforementioned passage in the Zohar (Exodus 25a) suggests that there are three distinct stages in the continuum from slavery to freedom. The first stage is silence. The second stage involves moving from silence to sound without speech. And the third stage is speech--voice and articulated word.

In the first stage, slavery, we are mute and dumb. We live our lives without ever really crying out. The routines of the everyday deaden our sense of injustice, and our passions atrophy amid the narrowness of Egypt, when all sounds are smothered in our throats. In the biblical myth, the people were silent in the first stage of exile in Egypt. The pain broke their spirits and they became mute--no longer able to even cry out, much less to express the injustices with the eloquence of speech. We all have touched a fraction of that experience when, after a protracted argument, we are so worn down that we lack the strength to protest even the most blatant offenses of those who oppose or oppress us.

In a less familiar reading of the biblical story, Talmudic masters suggest that the slavery in Egypt was not of the usual kind. In fact, the Israelites were successful and prosperous. However, the deadening quality and comfort of their routine had anesthetized the sensitivity to their own wounds of alienation. How many of us suffer and hurt, yet remain fundamentally unaware of our suffering, deadened by the soma pills of the expected, and the narrow straits of success?

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Editor's note: The following essay is published as a white paper of the Center for World Spirituality think tank. Our Spirit's Next Move blog is pleased to announce the paper's availability.

"As the Kabbalists point out, the word Moses spelled backwards is Ha Shem, meaning 'the name.' Importantly, Ha-shem in biblical Hebrew also is the most common reference to God's name. When you respond to your call and realize your soul print, fully becoming your name, you become one with God. When Moses did this, he found his voice, he became a prophet."

By Marc Gafni

To live your story is to move from a state of slavery to freedom. Slavery is not limited to our old image of the oppressed Hebrew or black slave being whipped by the cruel master. We are all potentially free, just as we are all potentially slaves. Our intent in this brief essay is to at least begin to unpack a core intuition of the Zohar ””that a free person is a person who has found voice. As we shall see in the very last paragraphs of this discussion the implications of freedom are wondrous indeed!

The Hebrew name for the Passover Storytelling Ritual, which celebrates and reenacts the dynamic movement from slavery to freedom, is Pe-Sach. Renaissance mystic Isaac Luria reminded us that Pe-Sach is a combination of two words””Peh, meaning “mouth,” and Sach, meaning “talk.” Pe- Sach, therefore, means the mouth that talks.

One school of Hasidic masters unpacks this idea by defining redemption as the emergence of speech. To move from a dumb and mute existence to a communal storytelling existence is to undergo redemptive transformation. “To be redeemed,” writes one mystic, “is to lead a history-making, storytelling, communing, free existence.” To be in exile is to lack history, tell no story, fail to commune, and exist as a slave, silent.

The most oft cited source for this idea is a stunning passage in the Zohar which describes the Egyptian slavery as the “exile of speech.” In Kabbalah, every biblical nation represents a different organ of the body; Egypt represents the throat. The mystics read the Hebrew word “Egypt” literally as meaning narrowness. The throat is, of course, the narrow, constricted passage between the wide spaces of the heart and mind. The narrow throat, Egypt, is thus the ideal symbol for the exile of speech. Speech remains caught in the throat, in the dark passage, and can't make it to freedom's gateway, the mouth. Redemption comes in the birth of the word. In the actual process of your retelling, you reclaim your story. But to be capable of retelling your story you need voice. Redemption then is the process of finding voice.

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By Dr. Marc Gafni

Summary: The four faces of eros, described by Marc Gafni in this excerpt from Mystery of Love (2003), are 1.) being on the inside, 2.) fullness of presence, 3.) desire, and 4.) interconnectivity of being.  As Marc describes, with its mystical role in these four expressions, the face itself is the truest reflection of the erotic.  In the flow of eros, we access the experience of being on the inside of God's face, which Marc explores here through the Temple mystery of the sexually entwined cherubs atop the Ark who are positioned face to face; the Hebrew word “panim,” which means “inside, face, and before;” and the erotic experience of having a true face-to-face conversation. This significant passage from Mystery of Love invites you to embody the erotic””which is modeled but not exhausted by the sexual””more deeply in your own life.

Eros has many expressions. Each expression is hinted at in the temple mysteries.  There are four faces of eros which, when taken together, form the essence of the Shechina experience. In this essay, we will explore the erotic understanding which forms the matrix of the secret of the cherubs and informs every arena of our existence. As we shall see, at the very heart of Hebrew tantra was a very precise and provocative understanding of the relationship between love, sex, and eros. This will open us up to a whole new understanding of our sexuality and will show us the way to erotically reweave the very fabric of our lives in more vivid patterns, sensual textures, and brilliant hues.

The First Face of Eros: On the Inside

“What lies behind us and what lies before us are tiny matters compared to what lies within us.” – Ralph Waldo Emerson

The cherubs in the magical mystery of Temple myth were not stationary fixtures. No, these statues were expressive, emotive. They moved. When integrity and goodness ruled the land, the cherubs were face to face. In these times, the focal point of Shechina energy rested erotically, ecstatically, between the cherubs. When discord and evil held sway in the kingdom, the cherubs turned from each other, appearing back to back instead of face to face.1  Back to back, the world was amiss, alienated, ruptured. Face to face, the world was harmonized, hopeful, embraced. Thus, face to face in biblical myth2 is the most highly desirable state. It is the gem stone state of being, the jeweled summit of all creation.  Face to face, to be fully explicit, is a state of eros.

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Candles Flickering

Photo Credit: Dey


By Marc Gafni

This post concludes the “Protest as Prayer” series. It is continued from post 14.

It was late one Friday night, with the Sabbath candles flickering in the darkness, when the Rebbe stood up. He had been especially pensive this night: wrapped in thoughts and prayers of his own. He walked purposefully to the table, spat on his hands and snuffed out the Sabbath candles. In the sudden darkness the shocked Chassidim heard the cold fury and despair in their Rebbe’s voice resounding in the gloom as he intoned: “There is no Judge, and there is no Judgment.”

Rebbe Menachem-Mendel of Kotsk then walked out of the synagogue, locked himself in his room, and never came out. For over twenty years until his death he remained in isolation and spoke not another word. But his Chassidim did not reject him as a blasphemer, nor a madman. In his silent solitary rage the Rebbe of Kotsk became more respected, more loved than ever before, as the Kotsker Chassidic tradition flourished in all its contradictions.

Somehow the Chassidim understood that ultimate Doubt, ultimate challenge, when conducted from within deep relationship, paradoxically can become the ultimate service, the ultimate worship.


Job

By Marc Gafni

This post is continued from Part 13.

We began with three truths. God is good. God is powerful. Good people suffer. These are the three truths of Job. We hold all three. We can live in the deep and painful uncertainty of not always knowing how all three fit together. Those unable to hold the uncertainty emasculate God. This is Harold Kushner’s basic move. God can’t do anything about evil — God is nice but not powerful.

Others, unable to hold the uncertainty, emasculate man. That is pious orthodox thinker Gottlieb’s move. He has theo-logically solved the problem of suffering. He denies the rage, the protest, the unanswered question which defines Jewish text. He cannot live with the uncertainty of the question so he must argue that certainty has been achieved and the question answered.

Wisdom

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By Marc Gafni

This post is continued from Part 12.

One of the most striking formulations of the Yehuda Moment in Chassidut is the movement's founder, the Baal Shem Tov's, teaching on a verse in the Book of Job. The verse in Job reads "There is a spirit in man -- the breath of God -- which gives wisdom."

These words, which appear towards the end of the book, are spoken by Elihu in rejection of the ”˜punishment for sin' theodicy offered as a certainty by Job's friends. The Baal Shem Tov interprets the verse: ”˜The breath of God is the spirit of man'.

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Secret

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By Marc Gafni

This post is continued from Part 11.

That this is true is mystery and mystery is esoteric -- it is secret. Secret, not because, as it is usually explained, it is forbidden to reveal the mysteries to the uninitiated; rather, secret because it is not possible to reveal the mysteries at all. For if the soul is not ready to receive the mystery then the secret cannot be transmitted. The holy energy of uncertainty is in the realm of mystery. I cannot fully explain. Yet two guidelines for those who would struggle to understand are in order.

The Rebbe of Kutzk teaches about the old man and the young baby. They both ask the same questions. ”˜How, When, What, Where - Ayeh?'

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Hebrew Books

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By Marc Gafni

This post is continued from Part 10.

The Zohar writes that the Shechina is called "I". This is a particularly dramatic way of expressing the idea that the Shechina speaks through the human voice. This means that whenever a person finds their voice on the deepest level, they are finding the voice of the Shechina. The human cry to God “Please be King” is also God crying out through the same voice, “Please I am trapped -- bound in chains -- free me and let me be King.”

God's voice and our voice are one. The language of God is man.

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God emotions

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By Marc Gafni

This post is continued from Part 9.

To go one step further -- God feels the pain of the sufferer through the agency of human beings who feel the pain of other. God feels, not only but also through, human agency. We are God's emotions.

Based on this understanding a number of mystical writers provide us with the vocabulary to re-think the idea of God's Kingship. It was with this quandry that I introduced the problematics of God-language in a world that suffers. How can we call God King?

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Doorway

By Marc Gafni

This post is continued from Part 8.

The implication of this Kabbalistic strain of thought needs to be unpacked more fully. One of the core ideas in the Lurianic understanding of the religious act is the need to identify with the pain of the Shechina in exile. According to the Talmudic masters the divine presence  -- the Shechina -- is exiled with the Jewish people. In one of the most daring affirmations of divine intimacy, the Talmudic teachers and later the kabbalistic masters insist that the transcendent God of the Bible becomes incarnate in the suffering of the Jewish people (and, I would add, of all people).

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Sefirot

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By Marc Gafni

This post is continued from Part 7.

An early Kabbalistic text, Bahir, declares that there are ten levels which link the world of the divine with the world of man. Each one of these ten levels of divine presence represents another dimension of God in our world. They are referred to as the Ten Sefirot. When we perform a commandment, says Luria, we participate in one of these levels of the divine.

Indeed the mystical writers point out that the word ”˜Mitzvah’ has more than one meaning. Simply of course it is man’s commandment. The human in doing a mitzvah is thus seen as responding to a divine command which comes from outside the human being.

There is however a second sense of the word Mitzvah. It means Tzavtah — to be together with. When one performs a mitzvah one literally merges with divinity. One is together with God. In the mystical understanding, each Mitzvah moves me toward merger with a different Sefira, a different level of divinity. However, says Luria, we are only able to participate in the lowest seven levels. The human being, trapped in mortality, can never touch the highest three levels of divinity in this world. And yet one word can reach the heights. Ayeh.

Ayeh in Hebrew has three letters, alef, yod, hey. Alef, says Luria, is the letter that represents Keter — the divine crown, the highest sefirah – the level of divinity in the world. Yod represents Chochmah — wisdom, the second highest level. And Hey is Binah — intuitive understanding, the third highest level. When the human being cries out to God in uncertainty — ayeh — he expresses the highest three levels of divinity and in so doing reaches beyond his mortal limits to touch “the highest.” Luria affirms that the expression of uncertainty in God does not contradict spirituality, but rather is the highest expression of the human search for divine connection.

Ayeh — where are you — the ultimate uncertainty — is then the highest level of religious authenticity!


Sacrificial Lamb

By Marc Gafni

This post is continued from Part 6.

The pinnacle of Ayeh cries out in the biblical story of the binding of Isaac. Isaac turns to his father and asks, “Ayeh? Where is the lamb for the burnt offering?” Many commentators recognize that in asking this question Isaac is beginning to understand the nature of his silent journey with his father. For three days he has walked beside his father in tense silence, and now without even meeting his son's eyes, Abraham asks the servants to stay behind as the two of them climb the mountain alone. Laboring up the incline with the kindling weighing heavily on his back, noticing the knife and firestone in his father's hand, Isaac feels a terrible darkness approaching. Can his father truly be intending to hurt him? When Isaac speaks we feel the shattering inside, the destruction of the child within, the death of the child's innocence: ”˜Father!' - he says - and father answers, ”˜Yes my son.' ”˜Here are the firestone and the wood; but where - ayeh - is the lamb for the burnt offering?'

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This post is continued from Part 5

By Marc Gafni

R’ Nachman, I would suggest did not originate this understanding of Ayeh — rather it emerges out of a tradition of Biblical ”˜Ayeh’ stories.

In the book of Judges, a messenger of God comes to Gideon at a time in which Israel has suffered greatly at the hand of the Midianite nation. The messenger of God offers certainty to Gideon: “God is with you, hero of valor,” and Gideon rejects this pat offer of security: “You tell me that God is with us? Then why is all this…” He cannot even give it a name. The silent questions ring out in the spaces between the words: ”˜Why has all this suffering, why has all this pain, defined our lives for so many years? Why are men killed? Why are children orphaned?’ And the text goes on: “”˜Ayeh’- where are all of his great wonders of which our Fathers told us, saying God took us out of the land of Egypt. And now, God has abandoned us.”

Gideon the Judge, in the tradition of Abraham, turns to God and says, “Does the Judge of the entire world not do justice?” Gideon the Judge challenges God, challenges the messenger and challenges the message. The divine response seems unclear, enigmatic and troubling; but also powerful, inspiring and deeply directive. God answers Gideon: “Go with this strength of yours and save Israel … behold, I have sent you.” (Judges 6: 12-14)

What “strength” is God referring to? I would suggest, and at least one Midrash implicitly supports my reading, that God meant: ”˜Go forth with the power of your uncertainty.’ God is confirming that if Gideon has the ability to doubt that this is the best of all possible worlds, this means he shares a common moral language with God. The wrestling with God in itself implies messengership on behalf of the divine: “Behold, I have sent you.” God confirms the Chassidic tale that initiated this chapter: to grapple with God is indeed to touch God, and to enter into the wrestling ring is to be a representative of all Israel, to plead redemption for all the world.

Gideon says to God’s messenger: “Where, ayeh, are all of His great wonders?” — echoing Moses’ and Abraham’s uncertainty about God’s dealings in the world.

Photo Credit: dariuszka


This post is continued from Part 4

By Marc Gafni

Said differently, by holding uncertainty and not settling for explanations of suffering that our soul intuitively rejects, we reach a higher certainty — the certainty of rage. It may well be that in a century that has seen one hundred million people brutally killed the only path back to God is the certainty of rage. Those who deny the holiness of our anger deny God.

Babies are part of our core certainty. They remind us of all that is pure. They somehow cut though our posturing and touch something deep inside us. Have you ever seen a baby brought into an office — no matter how serious the office — grown men and women almost immediately revert to baby talk, to goo goo gaga. Babies cry out for our protection. They call us to rise to our highest selves. Perhaps this is what Leah understood for the first time as she looked down at little Judah. Until Judah’s birth Leah had been so intent on using her children to get Jacob that she hadn’t really seen them. Only when she gives up her need for Jacob is she able to see her baby. It is from this place she cries out — “I have found myself before God.”

Babies being ripped apart — my mother’s youthful vision — destroy that core certainty. “Where Is God” writes Weisel, “he is hanging on the gallows”…. In the body of a young boy. Incarnation is reversed in the horror of suffering. God becomes human and dies on the gallows. In the reversal is the death of God about which some post-holocaust theologians wrote with such pathos. The Biblical response is different. Biblical men and women work their way back to God, not through pious imprecations justifying God nor through pathos-filled announcements of God’s demise, but through the certainty of rage.


By Oleg Linetsky

Open letter to Ken Wilber and integral teachers

Dear Ken,

First of all I would like to express my deep love and gratitude for the light of wisdom you bring and your incomparable contribution for the good of sentient beings. Your works had a great impact on my own life, for which I am very grateful to you. On my journey through the pages of your books I experienced a true divine joy.

In this letter I would like to illuminate a side of the Integral Approach (IA) which up until now remained in the darkness, i.e. boundaries. Just like any other objects inside the quadrants, boundaries are objects that can be felt and realized, so they cannot be ignored and left outside the integral map. There are boundaries, even though also illusory for the non-dual witness.

In the natural state of non-dual oneness it becomes clear that all forms arise from the light of primordial ground, and even boundaries are a concentrated light of clarity of the nature of the mind and the final barriers on the way to the inexpressible. They are the very core of our feeling of aliveness and awakeness. They let us feel joy and suffering of life and make life meaningful. The message about boundaries (as five elements, fivefold mahabhuta or five skandhas) came to us from ancient traditions dating back thousands of years. This message is as valuable for humanity as The Great Chain of Being. There is a special method which lets us study boundaries today even in our usual waking state. Boundaries are the missing link between the absolute and the relative, emptiness and form, spirituality and religion, IA and its popularity.

Today we see that the message about boundaries actually describes the mechanism of conscious evolution, understanding of which can promote a progress of humanity towards 2nd tier and simply help us living from the deepest part of us that you and Marc Gafni call the Unique Self. Five boundaries described here are right about how to live in resonance with our Unique Self and how to resolve the problem of wise choice in everyday life using an integral approach.

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