3_Archives – General

from “A Spirituality That Transforms”:

And therefore, all of those for whom authentic transformation has deeply unseated their souls must, I believe, wrestle with the profound moral obligation to shout from the heart–perhaps quietly and gently, with tears of reluctance; perhaps with fierce fire and angry wisdom; perhaps with slow and careful analysis; perhaps by unshakeable public example–but authenticity always carries a demand and duty: you must speak out, to the best of your ability, and shake the spiritual tree, and shine your headlights into the eyes of the complacement. You must let that radical realization rumble through your veins and rattle those around you.

Alas, if you fail to do so, you are betraying your own authenticity. You are hiding your true estate. You don’t want to upset others because you don’t want to upset your self. You are acting in bad faith, the taste of bad infinity.

Because, you see, the alarming fact is that any realization of depth carries a terrible burden: Those who are allowed to see are simultaneously saddled with the obligation to communicate that vision in no uncertain terms: that is the bargain. You were allowed to see the truth under the agreement that you would communicate it to others (that is the ultimate meaning of the bodhisattva vow). And therefore, if you have seen, you simply must speak out. Speak out with compassion, or speak out with angry wisdom, or speak out with skillful means, but speak out you must.

Read the entire article…

In Hebrew mysticism, in radical departure from Aristotle, being is infinitely inferior to becoming. Even God, to be perfect – argued the mystics – must be becoming. Which person do we think of as more evolved – one who is static or one who is always growing and expanding? Clearly the latter, respond the mystics to their own question. A person who is not growing is in some sense flawed. Some would even say that the moment we stop growing, we start to die.  Well then – why would you then deny God the same perfection?

When you give up your commitment to the next moment’s unfolding, you give up on God. On your divinely unfolding soul print. God’s gift to you is your life. Your unfolding and growth during that life is your gift back to God, for God expands in our growth.

Dr. Marc Gafni
The Erotic and the Holy

Contemporary Hassidic master Shlomo Carlebach in his simple yet deceptively deep prose taught, “What is the highest level a person can reach?” I’ll tell you on a simple level. Sometimes you hear a person laughing and it sounds like laughter.  But if you have really good ears, it sounds like crying.  You listen to a hurricane, and it sounds like the wind is angry – but if you have really good ears, you know that the wind is searching for something.  It is so desperate.  A wedding is a strange thing, and if you don’t have good ears, the whole thing sounds shallow. Most people don’t hear what’s going on at a wedding. The holy bride walks in, she doesn’t say anything. The holy groom walks in, he doesn’t say anything. That’s only if you don’t have good ears. If you have truly good ears however, you can hear not only that the holy bride is crying now, but you can hear her cries from her very first cry as a baby… and the same with the groom. When they walk to the wedding, they don’t begin from a little room down the hall but from their very first second, their very first cry” to this minute, under the canopy, was one long walk.”

What Shlomo suggests, at least in my reading of his transcripts, is that the beginning of crying, the crying of the baby which is a crying of protest and the crying of longing accompanies us through life. The longing moves from pre-personal to personal. At moments of realization, tears of longing give way to crying of joy which is ultimately crying of union. The personal merges into the transpersonal.

Dr. Marc Gafni
Dance of Tears
(in press)

In Chassidut the notion of longing became essential to the Chassidic understanding of the universe.  For  my teacher  Mordecai Lanier, Teshuka, meaning innermost desire, is the most important spiritual guide.  In contradistinction to Jewish moments of piety, which tried to use the mind and will to overcome desire, the master of Izbica teaches that stripping away the superficialities to access the innermost desire of our souls is ultimately the only reliable guide on our spiritual path.

Taking this one step further, the great teacher of both  non duality and God in the second person, Levi Isaac of Berdichev, teaches that not only is holy yearning a spiritual guide, but all yearning, all desires, are spiritual guides, for in the end, all yearning is really yearning  for the one.  All roads seek to bring us back to our source.  To our highest integration and one-ness.  And even when on the face of it our innermost desires seem to be for that which is base and not yet holy, a deeper reading of the script of our lives will reveal that in fact, whenever we kneel, we are always on our knees to God.  Whenever we yearn we are ultimately yearning for integration, for one-ness, for divinity.

Dr. Marc Gafni
from: The Dance of Tears
(in press)

We begin with longing. We give expression to that yearning in tears.  Ultimately, the promise of divinity is that the crying of longing will become the crying of union.  The transformation of the crying of longing, to the crying of union is part of the Tikkun, the ”˜fixing’ of tears.  And this is the very process of redemption itself.

Even those who cannot cry however can find their yearning. There is a story of some Chassidim who, in the presence of the Rebbe, were dancing and singing before God, all in great devekut, in great cleaving.  And they were all crying holy tears. There was one among them, however who could not cry. He felt so terrible about this that he ran and got some onions, which he held to his eyes so he too could cry. The master, seeing this, praised his action, saying that it was very precious to God that he wanted to cry. Very often we desperately want to cry but have forgotten the language of tears. We need to be reminded that to long to cry is sometimes as precious as the cry itself.

Dr. Marc Gafni
from: The Dance of Tears
(in press)

In truth every slice of reality in the holographic universe contains all of wisdom. The true Artisan draws wisdom and inspiration from a reality rich and replete in meaning. The world is filled with Soul Print hints. It may be the lyrics of a song, a sign on a building, an old friend you meet after years of not seeing each other, or a book that grabs your attention and demands to be read.

British thinker Adam Phillips, in his wonderful work The Beast in the Nursery, understands well the slow and subtle eros of hints.  The artist inside us, he writes, is “all the time on the lookout for material to make a dream with.”  In a series of  pregnant sentences, Phillips writes,  “For Keats, inspiration means being able to take the hint”¦ It is not only a tuned responsiveness; it is also an unconscious radar for affinities; for what speaks to one by calling up one’s own voice.”

There is a self-fulfilling circle: the deeper one enters one’s character and voice, the more whisperings are heard and hints detected. Of course, the wink, the subtle gestures, the tilt of the head, all these are the language of lovers; hints and intimations, the hallmark of intimacy.

Dr. Marc Gafni
The Erotic and the Holy

From Ken Wilber’s “A Spirituality That Transforms”:

And so, even as we rightly criticize merely translative religion (and all the lesser forms of transformation), let us also realize that an integral approach to spirituality combines the best of horizontal and vertical, translative and transformative, legitimate and authentic–and thus let us focus our efforts on a balanced and sane overview of the human condition.

But isn’t this view of mine terribly elitist? Good heavens, I hope so. When you go to a basketball game, do you want to see me or Michael Jordan play basketball? When you listen to pop music, who are you willing to pay money in order to hear? Me or Bruce Springsteen? When you read great literature, who would you rather spend an evening reading, me or Tolstsoy? When you pay sixty-four million dollars for a painting, will that be a painting by me or by Van Gogh?

All excellence is elitist. And that includes spiritual excellence as well. But spiritual excellence is an elitism to which all are invited. We go first to the great masters–to Padmasambhava, to St. Teresa of Avila, to Gautama Buddha, to Lady Tsogyal, to Emerson, Eckhart, Maimonides, Shankara, Sri Ramana Maharshi, Bodhidarma, Garab Dorje. But their message is always the same: let this consciousness be in you which is in me. You start elitist, always; you end up egalitarian, always.

But in between, there is the angry wisdom that shouts from the heart: we must, all of us, keep our eye on the radical and ultimate transformative goal. And so any sort of integral or authentic spirituality will also, always, involve a critical, intense, and occasionally polemical shout from the transformative camp to the merely translative camp.

Read the whole piece…

A phrase in the Zohar used for those soul printed souls who are living their story is lechisah, whispers. To live your story is to be able to hear the intimate whisper of divinity erotically caressing your life.  We are all recipients of cosmic love notes. Paul Tillich reminds us that we can only hear through the love that listens. Buber captured the spirit of biblical myth when he wrote, “To live means being addressed – We have only to present ourselves and to perceive.” To live my story is erotic in the resonance of its melody and the fullness of the canvas. The world, when I am in my story, is no longer empty. The soul is not just here to pay back karmic debts. It has a contribution to make from the depth of its infinite specialness. It is in the making of that contribution that a human being fills fulfilled. That is the eros of living your story.

Dr. Marc Gafni
The Erotic and the Holy

The members of the Zohar’s holy fellowship are called “Those who turn darkness to light.”

It was their profound engagement in their personal darkness which was the matrix for their radical creativity, their light. Zohar is only revealed through the prism of one’s soul print. All creativity wells from this place. In this spirit we understand Rilke’s advice to the Young Poet: “Go deep into yourself and how deep is the place from which your life flows.”

Not all of us are soul printed to write the book of the Zohar. But all of us have the creative potential to write a book of life that shines. That creative potential is our divinity. When we say God is one, we mean original. When the Hebrew mystic experiences herself as part of God it can only be through the path of her originality.  God is an original and can’t stand imitation.

Dr. Marc Gafni
The Erotic and the Holy

From the Erotic and the Holy by Marc Gafni:

A line, circle, shadow story from the depths of Hebrew mysticism.

Every year in the days approaching the new year, people would be awakened for the special early morning forgiveness prayer. The truth is, people were awakened at around three in the morning and came to pray while it was still pitch black. These were not the usual morning meditations. Instead, they were special prayers of arousal in which one would try to awaken oneself from more than the sleep of the night. It was a bid to awaken from the accumulated stupor of the entire preceding year. This is the primary time of the year for teshuva, the return of which we have been speaking.

With that background of the spirit, you will understand just how amazing that what happened really was. In this particular year, everyone in the town arrived late at the prayer hall and shared the same strange dream. They had dreamt that they were awakened to prayer by the Outcast. It was a strange dream, so they did not get up till it recurred again and again, finally rousing them from their slumber.

Now, the Outcast was the most shunned member of the community, if you could even call him a member. He had not been to a prayer meeting for more than twenty-five years. He gave no charity, and did not participate in the community in any way. He had no wife or children. Yet, as he worked in a nearby tavern, he lived and walked the town. No one had talked to him for a very long time.

Not knowing what to make of this all they asked their teacher Levi Isaac of Berdichev. Levi Isaac sent for the wife of the caretaker. You see, the caretaker, for many years, had been responsible for waking people up for the morning prayers. In the depths of the night, he would walk through the streets, knocking on window panes, crying out,“Arise, arise to return to your soul. Arise, arise to return to you soul!” He had passed away some weeks back and so his widow, Sarah, had taken over his job.

“What happened this morning,” asks the master very quietly.

The widow responded to Levi Isaac, “I thought I would start at the edge of town. The first house belongs to Yossele, the Outcast. So I woke him first.” She then fell silent.

“Well, good and gentle woman , what happened then?”

“Perhaps you should ask Yossele,” responded Sara.

So the outcast was invited to the Great Master’s court. “Tell us,” said Levi Isaac, “what happened.”

“Well,” said Yossele the Outcast, “I heard this knocking at my window pane. ”˜Arise! Arise to return to your soul!’ At first, I thought it was a mistake. The caretaker had never come to arouse me for the early prayers. I went back to sleep. But then I heard it again. ”˜Arise! Arise to return to your soul!’ It was a woman’s voice. Somehow, it got by all the layers and all the walls and went like an arrow into the depths of my soul. I recognized Sarah’s voice. I was so moved that she came to wake me that all of the years of bitterness and anger seemed to simply melt away.

I called to Sara, ”˜Wait a moment.’

She did, and when I had quickly thrown on some clothes I said to her, ”˜It is the middle of the night and so cold. I know that you have three kids at home. Go take care of your kids. I know the streets of the town and all the houses. I will rouse everyone.’ And so it was.”

Ken Wilber in “A Spirituality That Transforms”:

[Chogyam] Trungpa [Rinpoche] had to introduce translative and lesser practices in order to prepare people for the obviousness of what is.

Exactly the same thing happened with Adi Da, another influential (and equally controversial) adept (although this time, American-born). He originally taught nothing but “the path of understanding”: not a way to attain enlightenment, but an inquiry into why you want to attain enlightenment in the first place. The very desire to seek enlightenment is in fact nothing but the grasping tendency of the ego itself, and thus the very search for enlightenment prevents it. The “perfect practice” is therefore not to search for enlightenment, but to inquire into the motive for seeking itself. You obviously seek in order to avoid the present, and yet the present alone holds the answer: to seek forever is to miss the point forever. You always already ARE enlightened Spirit, and therefore to seek Spirit is simply to deny Spirit. You can no more attain Spirit than you can attain your feet or acquire your lungs.

Nobody got it. And so Adi Da, exactly like Trungpa, introduced a whole series of translative and lesser transformative practices–seven stages of practice, in fact–leading up to the point that you could dispense with seeking altogether, there to stand open to the always-already truth of your own eternal and timeless condition, which was completely and totally present from the start, but which was brutally ignored in the frenzied desire to seek.

For more, read the entire article.

You are here to be the poem only you can be.
You are here to sing the song only you can sing.
You are here to be the Unique Presence of Being and Becoming in the world that no one else but YOU can be!

Dr. Marc Gafni
Your Unique Self, The Radical Path to Personal Enlightenment
page 9 and page 16

Also Sharing With You this awesome audio/music clip from Dr. Marc Gafni that tells us that the only answer to outrageous pain is outrageous LOVE.

God is waiting for us to give up the imitations in our lives so that we can receive the real thing. Imagine what would happen if we really opened up to the knowledge that there is a force holding things together without our being in control. What if we surrendered to that force and allowed it to guide us in our lives? What if we stopped to realize that the planet is constantly supporting our lives?

The very air we breathe – unless we interfere with the natural systems – is constantly made available to our lungs by plants and ocean plankton through an incredible process of photosynthesis. The universe is consciously supporting us and breathing life into our souls at every moment. For the Hebrew mystic, creation is not a one-time event. It is instead a continuous process, hinted at by modern quantum physics, in which the universe recreates itself in love at every second.

This essential giving up of control does not mean that we do not expend enormous effort and energy in trying to chart our destinies and repair the world. It does mean that we need to do so in a way where we understand that even as we labor mightily, we know that it is simply not all up to us. Knowing that, we consciously invite the universe to partner in our efforts, breathing its life and energy into and through us.

The spiritual process of giving up control is called by the Hebrew mystics bittul. Usually, this is explained as self-nullification to God. In reality, it means something quite different. Rather than abnegation, it is a way of making ourselves transparent to God. We give up lower self control because we desire the higher divine self to flow through us. This is the experience of eros modeled on the sexual. We can access it in creativity, prayer, sexuality, study and any other arena of life in which we are willing to be lovers.

Dr. Marc Gafni
The Erotic and the Holy

Light, quantum wisdom teaches us, has two distinct properties that describe it: the particle property and the wave property.

Light is understood to be a twofold phenomenon not only in modern physics but also in ancient biblical myth.  Light in Hebrew is referred to as sapir. You may be familiar with the English word””sapphire–which is derived from the Hebrew word.  A sapphire, with its incomparable blue shine, is a stone of light.

The identity of spiritual and physical light becomes clearer when we focus on two more words that spring from this luminous Hebrew root, sapir. Those words are mispar and sippur. Mispar means number.  Sippur means story.

Mispar, like “particle,” expresses the point-like quality of light; sippur, like wave, captures light’s fluid nature. They are sister terms, both born from sapir. Not by coincidence, these words express the unique dual nature of the spiritual light our soul prints emanate.

Dr. Marc Gafni
The Erotic and the Holy

Ken Wilber, from “A Spirituality That Transforms”:

Whereas translative religion offers legitimacy, transformative religion offers authenticity. For those few individuals who are ready–that is, sick with the suffering of the separate self, and no longer able to embrace the legitimate worldview–then a transformative opening to true authenticity, true enlightenment, true liberation, calls more and more insistently. And, depending upon your capacity for suffering, you will sooner or later answer the call of authenticity, of transformation, of liberation on the lost horizon of infinity.

Transformative spirituality does not seek to bolster or legitimate any present worldview at all, but rather to provide true authenticity by shattering what the world takes as legitimate. Legitimate consciousness is sanctioned by the consensus, adopted by the herd mentality, embraced by the culture and the counter-culture both, promoted by the separate self as the way to make sense of this world. But authentic consciousness quickly shakes all of that off of its back, and settles instead into a glance that sees only a radiant infinity in the heart of all souls, and breathes into its lungs only the atmosphere of an eternity too simple to believe.

Transformative spirituality, authentic spirituality, is therefore revolutionary. It does not legitimate the world, it breaks the world; it does not console the world, it shatters it. And it does not render the self content, it renders it undone.

Joy, teach the Kabbalists, is both a source and a conduit of energy.  The word most often associated in Kabbalah with joy is chiyut, roughly translated as “life energy,” somewhat like the Chinese notion of chi.  To be happy is to be plugged into the chiyut of the Uni-verse.  The portal to that energy is the self, the vital Unique Self.  At the same time, once you are plugged in, the joy itself is not only an energy source but also serves as a medium to channel ever-more divine energy.

Dr.Marc Gafni
Your Unique Self
Page 224

 By Marc Gafni

The idea of joy as divine energy is expressed by the Kabbalists in many different codes.  Let me share one of them with you.

A favorite epigram of the Kabbalists is simcha poretz geder:  “Joy breaks through all fences.”  One Kabbalist, the master Simcha Bunim (whose first name actually means “happiness”), used this epigram to give a novel explanation of a famous mystical passage, “All the gates are locked, the gates of tears are never locked.”  Traditionally, this verse has been taken to extol the power of a broken heart to break through all barriers when all other avenues have proven ineffective.  When nothing else works, tears can still open the gates.

In a subtle twist, Simcha Bunim turns the passage on its head:  If you are sad, he says, then you can enter only if the gate is unlocked, already wide open.  Thus, God has no choice but to leave the gates of tears unlocked.  If you are joyous, however, then you can get through even the gates that are locked.  After all, simcha portez geder, “Joy breaks through all fences.”

Dr. Marc Gafni
Your Unique Self
Page 224, 225

One of the key values a couple must share in the biblical myth vision is a commitment to make the world a better place. They must be lovers not only to each other but to the world. This means that they are committed to looking beneath the surface of reality to search for the sparks of the sacred that can be hidden in the most unlikely of places. This is the commitment to love as perception: to find the good – the God points – hidden behind the obfuscating veils of an often painful reality. They are committed to healing and repairing the world even as they understand that they are not in control.

Their commitment to be lovers of the world together, and not only of  each other, finds a beautiful expression under the wedding canopy. In Hebrew mystical tradition, the bride and groom break a  glass to conclude the ceremony. Why do we break a glass?  The answer in the sources is zecher le churban ha mikadah, to remember the destruction of Temple in Jerusalem. We know that the Temple with its intertwined cherubs atop the ark is the symbol of eros and love – beyond the merely sexual. The couple is affirming the mystery of love hidden in the cherubic secret. They commit to make their lives a model for living erotically as lovers in the world.

Deeper still – the Temple is a symbol of a redeemed world. A world without stomachs distended from hunger, without soldiers killed at 18 and 19, without millions of people going to sleep alone, missing the warmth and comfort of another body. The world is filled with broken people. That is something we can never forget – especially under the wedding canopy, which is a symbol of hope and healing.

When we break the glass under the hupah, the broken pieces represent all the broken people in the world. We invite all of them, from Bosnia, Rwanda, Afghanistan, Gaza and Jerusalem to come under the canopy with us. We invite them to participate in our moment of perfect joy when we are on the inside of the inside. The newlywed couple promises never to forget the emptiness. They commit to do something in their lives to make this world a better place to live, for everyone. This is the spiritual contract entered into by every bride and groom with each other. This is shared vision.

Dr. Marc Gafni
The Erotic and the Holy

A life well lived does not mean a life without mistakes. It means making mistakes in the right direction. A famous Talmudic passage re-read by my teacher Mordechai Lainer of Izbica says roughly as follows “One cannot follow the direction of one’s life until one first fails in pursuing that very direction.” Or in another passage, the Talmud itself writes, “The wicked falls once and does not rise, the Master falls seven times and rises each time again”.

Failure and falling is part of the process. Our response-ability is  is a constant process of  Teshuva.  Teshuva means literally to return.

In the language of R. Kuk,

“Man has forgotten himself, When he remembers himself he must gather the fragments of his soul from their exile, he must return to himself, to his essential I, and when he returns to himself, at that very moment, he will have returned to God.”

Dr. Marc Gafni
The Dance of Tears