The page you are trying to reach is part of our Great Library Stacks & Archives. If you already signed up for our FREE Great Library card, please log in to access this content.
If you are not yet a Library Card owner, you can sign up to get access.
In this video, Dr. Marc Gafni explores the New Universe Story, including the Narratives of Unique Self, Ordinary Love, Outrageous Love, Unique Self Symphony, and the Erotic and the Holy.
The page you are trying to reach is part of our Great Library Stacks & Archives. If you already signed up for our FREE Great Library card, please log in to access this content.
If you are not yet a Library Card owner, you can sign up to get access.
Mordechai Lainer of Izbica is my chosen lineage master. My prayer is that I have honored him with a correct and proper understanding of his trans-mission and teaching. I believe that I have. Though this personal introduc-tion is not meant to fully outline his teachings, a few remarks may orient the general reader and guide the initiate.
First of all, this book is both an academic study and a transmission of an esoteric doctrine. Part of the disguise of this work is its presentation as a piece of academic scholarship.
Of course, on one level it is precisely that, for which I have to thank Professor Moshe Idel. At some point in 2001 or so, Professor Idel told me off-handedly that I needed to do an academic doctorate at a good univer-sity in order to insure that my non-academic writing and teaching be taken seriously. He very kindly accepted my request that he act as my co-advisor at Oxford University. I am in his debt for his gracious, insightful and often penetratingly brilliant remarks, which guided the unfolding of this work in an academic context.
Having said that, the academic framework is just that, a framework—and something of a fig leaf—for the deeper teaching of Lainer, which I have humbly and perhaps audaciously tried to unfold in this volume.
When I was thirty-one, living in Israel near Tel Aviv, Prof. Moshe Halamish suggested that I study and write about this great master. I had barely heard of Mordechai Joseph Lainer, and was wholly unfamiliar with his writings collected in two volumes under the title Mei Hashiloah (MH). Halamish’s prompt was the beginning of my relationship with Lainer, which deepened and shifted again many times over the years. At the time, thanks to Rabbi Shlomo Carlebach, who was deeply connected to Lainer’s teaching, the Torah of Izbica was just beginning to gain currency in cer-tain neo-Hasidic circles in Israel and the United States. At some point,
I realized that I felt a soul root connection with his teaching, and began to teach his Torah to my own circles of students.
This period of teaching Mei Hashiloah lasted about ten years. Some five years into this teaching period, I spent one year of 16 hour days in the li-brary at Oxford in an intense, in-depth encounter with Mordechai Lainer.
In approaching the master and his text during that year, I followed the three-stage path of textual reading taught by the Baal Shem Tov. First, in a state of what the Baal Shem calls hahna‘ah, reverential submission to what one is learning, I read every passage again and again, praying that I might realize Lainer’s deeper intention and receive his transmission. Second, I moved from submission to what the Baal Shem calls havdalah, separation. In this stage of havdalah, I deployed a method of analysis which involved two basic steps. As I read, I made a list of key topics, words and texts in Lainer. I subsequently gathered every reference to that text, theme or image, searching for the underlying pattern. At the same time I learned, together with my friend Avraham Leader, many of the original Zoharic sources that would have influenced Mei Hashiloah, to get a sense of how he was reading the tradition, what he changed in his interpretation, and why.
Eventually, stage two yielded to stage three, which the Baal Shem Tov calls hamtakah, sweetening. Hamtakah involves an erotic ‘nondual’ merger with the text, which occurs when the reader and that which is read become one. It is at this stage that the deeper intention of the Lainer’s Torah became startlingly lucid, delightful, and beautiful, and the entire teaching opened up with radical clarity and joy.
As I continued my teaching in the world, I sought, as every authentic student does, to both teach and evolve this Torah. One expression of this process was the book Soul Prints (Simon and Schuster 2001) and the Soul Prints Workshop, (Sounds True 2004) which I published dur-ing the years 2001–2003. Another is the book you have before you. This academic work of mystical hermeneutics is complimented by the Journal of Integral Theory and Practice 6:1 (Suny Press 2011) and Your Unique Self: The Radical Path to Personal Enlightenment, (Integral Publishing 2012).
What is the world?
What is my mind?
Can I really know love?
Can I really know what is out there, what reality actually is?
How do we move humanity forward at this time of great existential crisis?
These are questions Zachary Stein asks in his paper Love in a Time Between Worlds: On the Metamodern “Return” to a Metaphysics of Eros as he turns the reader’s attention towards a metamodern metaphysics, or a new way at looking at reality.
Metamodern being the era of time we are now in where we are aware of the scope of the crises we face together and we are aware of the lack of a powerful cultural narrative.
“The term metamodern is used simply to describe the structure of what is emerging “after postmodernism;” it points out the new personalities, cultures, and theories that are able to critique and integrate the insights of both the modern and the postmodern.”
Metaphysics being the stories we tell about ourselves and about the universe.
“Believe it or not, there are metaphysical systems that survived postmodernism and popped out of the far end of the 1990’s with “truth” and “reality” still intact. These include object-oriented ontology and dialectical critical realism, among others. Metaphysics can be practiced after Kant and Darwin only by theorizing beyond what is thought of as acceptable in postmodernism and late-stage capitalism, as I discuss in the first section below.”
CosmoErotic Humanism, as is expertly detailed in A Return to Eros, by Kristina Kincaid and Marc Gafni, is a species of metamodern metaphysics, or, simply put, we need to embrace telling the most ultimate stories about ourselves, and about the universe. If we don’t do that, we will stay stuck in hyperobject problems, problems that are huge objects, extended over mass space and time, and effecting us all the time, like global climate change, racism and ineffectual politics.
From respecting science as an indispensable form of knowing, to seeing that science is always contextual and truth always tentative; that reality always holds deeper truths, to a systems view of life, to panpsychism, that consciousness is everywhere in the universe and “as real” as matter and space, Stein opens the door for us to personally more deeply enter into these big questions in our own lives and communities.
Kristina Amelong
The Shechinah is the feminine Divine. Her name means Indwelling Presence, “the one who dwells in you.” She is presence, poetry, passion. She is the sustaining God force which runs through and wombs the world. She is the underlying erotic, sensual, and loving force that knows our name and nurtures all being.
Shechinah captures an experience, a way of being in the world, for which we do not yet have an English word. For this is a way of being which we in the West are hard pressed to articulate. It is the experience of waking up in the morning full of utter joy for the arrival of the day. It is weeping over the splendor of the sunset or the scent of the ocean or the fragility of a newborn. It is a way of living in love.
There are three primary levels of consciousness through whose prism we experience our lives.
We will call these three levels the pre-tragic, tragic, and post-tragic.
It is the collapse of Eros that leads to what we have called the murder of Eros. Wilhelm Reich called this “the murder of Christ.” By “Christ” he meant Eros or life force. This is one of the most common but hidden dimensions of human existence. To live an erotic life, we must guard against the murder of Eros. This is a fundamentally denied yet ever-present human impulse. Human beings may be ready to confess many sins, but all feign innocence when accused of the murder of Eros. And yet this primal impulse is as old as civilization itself. Despite our genuine moral evolution in many regards, this fundamental human compulsion has changed little. What has changed, however, is that because the murder of Eros is no longer socially acceptable, the impulse is carefully disguised.
The page you are trying to reach is part of our Great Library Stacks & Archives. If you already signed up for our FREE Great Library card, please log in to access this content.
If you are not yet a Library Card owner, you can sign up to get access.
The page you are trying to reach is part of our Great Library Stacks & Archives. If you already signed up for our FREE Great Library card, please log in to access this content.
If you are not yet a Library Card owner, you can sign up to get access.
The page you are trying to reach is part of our Great Library Stacks & Archives. If you already signed up for our FREE Great Library card, please log in to access this content.
If you are not yet a Library Card owner, you can sign up to get access.
The page you are trying to reach is part of our Great Library Stacks & Archives. If you already signed up for our FREE Great Library card, please log in to access this content.
If you are not yet a Library Card owner, you can sign up to get access.
The page you are trying to reach is part of our Great Library Stacks & Archives. If you already signed up for our FREE Great Library card, please log in to access this content.
If you are not yet a Library Card owner, you can sign up to get access.
The page you are trying to reach is part of our Great Library Stacks & Archives. If you already signed up for our FREE Great Library card, please log in to access this content.
If you are not yet a Library Card owner, you can sign up to get access.
The page you are trying to reach is part of our Great Library Stacks & Archives. If you already signed up for our FREE Great Library card, please log in to access this content.
If you are not yet a Library Card owner, you can sign up to get access.
This work was written by Drs. Marc Gafni and Kristina Kincaid and is one of the core source texts for the new meta-theory of the Center which we call Cosmo-Erotic Humanism. It has been widely recognized as a seminal work.
“A Return to Eros is a tour de force of the kind that comes along once in a generation. The way this volume brings Eros to consciousness as the fundamental force, direction, and “purpose” of reality on all levels and all quadrants, really is the discovery that now underlies, directs, and “explains” the sacred purpose of cosmogenesis, the birth narrative of the New Human. It’s the second coming of humanity for the first time in history incarnate as a fully embodied sacred sexual being. It’s the early stages of the next evolutionary unfolding. A Return to Eros forms the basis of evolutionary spirituality. It captures the glory of its conscious experience from the inside out in the sexuality and Eros of the evolutionary unique self.”
– Barbara Marx Hubbard
It is the collapse of Eros that leads to what we have called the murder of Eros. Wilhelm Reich called this “the murder of Christ.” By “Christ” he meant Eros or life force. This is one of the most common but hidden dimensions of human existence. To live an erotic life, we must guard against the murder of Eros. This is a fundamentally denied yet ever-present human impulse. Human beings may be ready to confess many sins, but all feign innocence when accused of the murder of Eros. And yet this primal impulse is as old as civilization itself. Despite our genuine moral evolution in many regards, this fundamental human compulsion has changed little. What has changed, however, is that because the murder of Eros is no longer socially acceptable, the impulse is carefully disguised.
The sexual models the erotic is true for both the pleasure of Eros and its pain. We have talked much about how sex models Eros in all of her faces, including pleasure. Now we turn to the pain of Eros. Here, too, the sexual models the erotic.
Sexuality leaves so many mortally wounded in her wake. There is so much pain from what is supposed to be the source of so much pleasure. We are confused about sexuality. And that confusion is the source of much of our distress, as Persian poet Hafiz attests below in his poem “A Barroom View of Love.”
None of the four old philosophies about sex are sufficient to inspire us or even hold us in our sexuality. Sex is not merely negative or positive. Sex is not just neutral, nor is it merely sacred because it creates babies.
Erotic Mystics from the hidden tradition of Solomon’s temple taught a secret doctrine. Sex is the source of all wisdom. Sex is an expression of the erotic impulse of existence itself alive in us-the yearning for contact, pleasure, and aliveness. The Sexual however is not the sum total of the erotic. Rather, the sexual models the Erotic. The sexual teaches us how to live an Erotic life in all dimension of our existence.
It is these secret doctrines that were later taught by Mary Magdalene and that sparked excitement around bestselling novels such as The Da Vinci Code.
Deep understanding of the sexual becomes the portal to accessing aliveness in every dimension of our reality. This realization demands that you live sexually without shame and shows you how to re-eroticize all areas of your life.
A Return to Eros: On Sex, Love, and Eroticism in Every Dimension of Life, from Drs. Marc Gafni and Kristina Kincaid, reveals the radical secret tenets of relationship between the sexual, the erotic, and the holy. They reveal what Eros actually means and share the ten core qualities of the Erotic, which are modeled by the sexual. These include being on the inside, fullness of presence, yearning, allurement, fantasy, surrender, creativity, pleasure, and more.
A Return to Eros shows why these qualities of the erotic modeled by the sexual are actually the same core qualities of the sacred. The relationship between the sexual and the erotic becomes clear, teaching you how to live an erotically suffused existence charged with purpose, potency and power.
To be an Outrageous Lover–not just in sex but also in all facets of your life–you must listen deeply to the simple yet elegant whisperings of the sexual. This book will forever transform your understanding and experience of love, sex, and Eros.
The page you are trying to reach is part of our Great Library Stacks & Archives. If you already signed up for our FREE Great Library card, please log in to access this content.
If you are not yet a Library Card owner, you can sign up to get access.
The page you are trying to reach is part of our Great Library Stacks & Archives. If you already signed up for our FREE Great Library card, please log in to access this content.
If you are not yet a Library Card owner, you can sign up to get access.
The page you are trying to reach is part of our Great Library Stacks & Archives. If you already signed up for our FREE Great Library card, please log in to access this content.
If you are not yet a Library Card owner, you can sign up to get access.
