The Three Selves: Psychology, Enlightenment Science, and Evolutionary Science
Part 2 of a 5-Part Series of an Early Draft of the Essay "The Three Selves: A Memory of the Future"
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The Three Selves: Competing Visions of Time—Past, Present, and Future
The very nature of the call of the future implies the freedom of emergence and possibility. Indeed, evolution is the possibility of possibility making a choice.
To understand the full implications of evolution as desire reaching for the future—
a future filled with infinite possibility,
and yet guided by the telos of ever-deeper contact and ever-greater wholeness—
it is instructive to compare evolutionary thought with two other disciplines or thought forms—
contemporary psychology and classical enlightenment science in its ancient and modern expressions.
The Past: Psychology and the Psychological Self
Psychology, which has brought us great goods, and some would say equal ills,[1] focuses on the past.[2] Psychology focuses on the past and particularly on the traumatized past. At the core of the therapeutic method is the recognition that past events drive the way we show up in the present. This opened up great possibilities of healing through the modern creation of psychological modalities. Joseph Breuer in Vienna realized that the hysterical women who were his patients were neither possessed nor insane, as much of the medical establishment of his time assumed, but rather women who had suffered past trauma—often sexual abuse—that could be therapeutically addressed and healed.
It is fruitful to examine the multiple schools of psychology in this creative light. Virtually all understand the past to be the place where the gold of healing is hidden. It is the re-organizing, re-narrating, or re-enactment of the past trauma that changes our relationship to it, freeing us into full participation in the present. The argument between the various schools is not over the primacy of engaging the unfinished business of the past, but rather around which modality is most effective in the process of the past’s re-narration.[3] And all of this is enormously important and makes a momentous contribution to the evolution of love.
The two primary weaknesses of psychology, however, are as castrating to the human experience as the potent contribution of its strengths are.
The first weakness is that psychology, with some rare but notable exceptions, focuses on the typology of the sick human. But the sick human cannot be the strange attractor to human wholeness. And the healthy human is not merely the functional human but the fantastically awake, alive, conscious, and loving human. By its obsessive focus on the sick human as its core typology, human greatness and grandeur is caricatured and even pathologized. Expressions of yearning, creativity, love, or unique individuation that do not fit into the typological straitjacket of the dogmatic DSM[4] need to be treated or medicated. Along the way, psychology lost much of the genuine sense of care for the soul and love of our humanity in all of its magic and mystery that was its sacred initiating impulse.
The second weakness is psychology’s virtually obsessive focus on the past as the only generator function for healing by way of recovering our memory of the past, reclaiming and re-narrating lost parts of our story.
In psychology, the focus is on your story—your past story. The therapist identifies the tangled parts of a client’s past story, and then, deploying a range of methodologies, seeks to untie the knots of past trauma.
This might involve entering into the trauma and re-experiencing it through a range of modalities,
from exposure therapy to expressive arts therapy,
to more classic psychoanalytic or psychodynamic modalities,
or re-narration,
but the focus is always on reclaiming the fullness of the past story,
re-integrating any split-off parts that were in shadow,
and restoring integrity to the full narrative of the client’s life.[5]
The brilliance of psychology is its intuitive understanding, when practiced at its best, that one cannot rip out pages from one’s own book of life. In the teachings of Homo amor,[6] we call this process writing your sacred autobiography.[7] Gradually, however, the realization grew, especially in the latter part of the twentieth century, that addressing the past was insufficient medicine for the present pain that afflicts most people.[8]
Photography by Kristina Tahel Amelong
The Present: Enlightenment Science and the Eternal Self
At the end of the twentieth century, a second contemporary discipline gradually entered the heart of Western culture, referred to as contemplative or enlightenment science. In its more popularized forms—sanitized of its deeper spiritual implications—it is often referred to as mindfulness. Mindfulness, however, is rooted in the great mystical traditions of every religion, which focus not on the past but on the Eternity that resides in the present.
Books like Richard Alpert’s (Ram Dass’s) Be Here Now and Eckhart Tolle’s The Power of Now became popular clarion calls for this very different approach to the realization of our True Nature. Liberation lies not in the past but in the fullness of the present moment, in which there is no past and no future. The focus is not on re-narrating or otherwise healing or fulfilling your story, but on moving beyond your story. Indeed, it is the very act of letting go of your story and stepping into the fullness of the present that allows one to receive the healing blessings of the Infinite Present.
While psychology is focused on what we have called your separate self, enlightenment studies are focused on what has often been called the True Self.[9] The separate self is the classical, individuated ego, which is the self-identity of most of the unreflective world. True Self is accessed through contemplation and reflection, or forms of meditation and prayer. True Self is the realization that separation, both from an exterior and interior perspective, in Albert Einstein’s phrase, is an optical delusion of consciousness. True Self is, in physicist Edwin Schrödinger’s phrase, the singular of … which the plural is unknown.[10]
Said slightly differently, the total number of True Selves is One. True Self is the realization that you are not separate from the seamless coat of the Universe but that you participate in it. You are an expression and an emergent of the whole thing. You have no meaningful identity as separate from that whole process of being and becoming that is Reality.
Another name for the True Self is Eternal Self. The Eternal Self lives in and for Eternity. And Eternity, as Ludwig Wittgenstein pointed out, is not everlasting time but beneath time and place. The Eternal Self is not your separate-self personality living forever but rather your Essence that lives beneath space and time, which participates eternally in the larger Field of Consciousness and Desire. Your Eternal Self is one with the entire process of being and becoming.[11]
Separate self seeks to heal the past.
True Self lives in the timeless time and placeless place of the Eternal Present.
Each of these visions of self and time claims to be the whole truth, implicitly or often explicitly dismissing the other. But upon deeper reflection, we realize—as is virtually always the case—that each of these sciences has a true but partial perspective. Each presents its vision of self—the psychological self and the Eternal Self—as the strange attractor towards a life that is good, true, and beautiful.
True But Partial
Each is true. And yet each is also necessarily partial.
Enlightenment science thought it could bypass psychological work and find full liberation in the present. The vision of True Self or Eternal Self felt like it could transcend and leave behind the traumas of the past, which so often are the hell realms of separate self. Enlightenment science all-too-often ignores the past traumas of the separate self—what our colleague, John Welwood, aptly called spiritual bypassing. It views the domain of what it calls relative as opposed to the domain of the Real, or what it calls the Absolute.
The Love Story of the Universe Embraces both Past and Present
Both past and present must be transcended and included in the Love Story of the Universe.
Psychology does not deal with or generally does not even recognize the domain of True Self or Eternal Self. Instead, psychology limits its gaze to the limited identity of the skin-encapsulated ego and virtually never accesses our True Nature as indivisible from the Whole.
Because our identity participates in the Whole, we are filled with an inconsolable longing for a greater wholeness than cannot be accessed through even the most balanced and functional skin-encapsulated ego. We are therefore not made Whole by a treatment that focuses exclusively on our skin-encapsulated ego driven by prior—past—causation as the sum total of our wholeness. Psychological science thought it could liberate the past by re-narrating its contours, but failed to realize that the narrow identity of the skin-encapsulated ego could never satisfy our yearning for the larger identity that is our True Nature.
But while the psychological self ignores the depth of the present and its compelling invitation, often losing itself in the recursive loops of the traumatic past and its compelling invitations, the Eternal Self fails to mine the fruits of the past, which in their own way are keys to full presence in the present.
It is only in the last two decades or so, at the very leading edges of culture, that we are realizing the need to bring these two disciplines, these two dimensions of time, into a larger wholeness. We are just now realizing that neither psychological maturity, growing up, where we have integrated the past, nor liberation into the present, waking up, is sufficient to create a whole human being. It is only, as John Welwood pointed out so many years ago, by both waking up and growing up together that we can begin to realize a kind of personal and collective wholeness and health, the kind we desperately need to find joy and not be drowned in suffering beyond measure.[12] It is only such wholeness and joy as the core mood of Reality, in which we participate, that can break the global action paralysis and confusion and respond effectively to the meta-crisis.
As we have articulated the contours of the New Human and the New Humanity over the last decade, we realized that a human cannot realize their True Nature—we cannot be lived as Love—only by healing the past—by being faithful to yesterday—or by entering the fullness of the present. It has become increasingly clear to us that neither the science of psychology, and its true but partial devotion to the past, nor the science of enlightenment, and its true but partial devotion to the present, is sufficient to express the Love Story of the Universe.
There is a third tense that must be engaged—the tense of the future. There is a third science—evolutionary science—whose mood and focus engages this third tense. Evolution as the Love Story of the Universe invites the future. LoveDesire reaches for the future. This becomes self-evidently true when the future itself—the future of life, and certainly human life—is threatened, which is the very essence of our contemporary situation—the meta-crisis.
The Future: Evolutionary Self or Future Self—The Love Story of the Universe Must Recall—and Be Called by—a Memory of the Future
At its leading edge, evolutionary science recognizes that evolution is animated not only by the push of the past, as expressed in natural selection, but by the incessant ceaseless creativity of Cosmos that draws it towards the future. It is a future that is both open and filled with possibility, even as it yearns for the fulfillment of the ordinating Principles and Values of Cosmos. Evolution is driven by the past and drawn by the future.
And it is here that Homo amor focuses most of her attention. As evolution in person, she is called by her Future Self—or what we might also call Evolutionary Self.[13] She fully embraces the need to transform the past and be liberated into the fullness of the present. But she realizes that there is a deeper call that is fundamentally ignored in both enlightenment and virtually all of the classical psychological sciences.
Past, Present, and Future as First Principles and First Values
Past, present, and future are each self-evident First Principles and First Values of Reality’s Love Story. When the personal self, or a culture, disassociates from the past, present, or future, then personal or cultural pathology is the inevitable result. A person, community, or nation must be grounded in and reckon with its past, engage its present, and be called by its future.
To rigidly locate a culture in any one of the three, and ignore or dismiss the other two, is to ensure cultural pathology. Cultural pathology, as Joseph Tainter and others point out, always causes civilizational collapse.[14] But today our civilization is not local but global; and all the factors that move towards cultural pathology are still present, but this time, they are armored not just with the internal combustion engines of the twentieth century but with the exponentially weaponized info tech, bio tech, nano tech, and artificial intelligences of the twenty-first century. We need to emerge a New Human, who is reverent of the past, enchanted in the present, and called by the future.
We cannot be Whole unless we hear and respond to the call of the future. As interior scientist of nineteenth-century Hebrew wisdom Jacob Joseph of Polonne used to say,
If your carriage is stuck in the mud, no amount of pushing from behind will free you. You need horses from up ahead to pull you out.
Indeed, the greatest slave driver in the world is the belief that yesterday determines today. Besides waking up and growing up, we need to show up. We can only show up today if we are fully present, in integrity with the past, and in integrity with the future.
In psychological terms, for example, we have long argued that we cannot be healed only by recovering and reorganizing the memories of our past. We must recover the memory of our future. And the memory of the future, at this moment of the second shock of existence,[15] must include the personal and the collective. The call of the future is for all forms of transformation: personal, political, and social. If we are not intimate with our collective future, we cannot hear the voices of the unborn calling us. We are the future’s only voice in the present. If we cannot see, feel, and hear their future voices, then the unborn cannot speak through us.
We love with whom we share identity, coupled with mutualities of recognition, pathos, value, and purpose.[16] We need to be intimate with the future unborn. We need to fall in love with the future unborn. Intimacy with the future is a core emergent of what we are calling Evolutionary Intimacy.
Evolution is a series of transformations. From matter to life to the depth of the human self-reflective mind, the motivational architecture of evolution is desire for transformation. It is the pleasure of that desire that is the erotic motive of Cosmos. Pleasure—not in the pseudo-eros sense but the Pleasure of Eros itself as Reality moves in its great Love Story—is filled with agony and ecstasy, shrouded in mystery, and yet guided by simple clarities—First Principles and First Values embedded in a Story of Value. These First Principles and First Values are the plotlines of the Story reaching for a future telos, allured towards ever-deeper Value, ever-deeper Eros, ever-deeper goodness, truth, and beauty.
The call of the future is for all forms of transformation—personal, political, and social.[17]
Recovering the Memory of the Future
Nachman of Breslov, a wisdom master in the Field of Eros, famously beloved by Franz Kafka and Martin Buber, wrote that the first act one must perform upon awaking in the world is Zichron Alma De’ati—remembering the future. Gabriel Marcel echoes Nachman when he wrote that hope “might be called a memory of the future.”[18] This is the nature of evolution as expressed in the leading edges of evolutionary science, or what we referred to above as emergence science.
The evolutionary impulse that throbs in all of Reality, even as it beats in us, is the great surging forth of Reality. Reality is relentlessly reaching for the future. This longing that lives in us, that is the texture of all of Cosmos, is animated by a quality of ecstatic urgency.[19] We locate ourselves in this dimension of future time, as our reaching toward it becomes part of our core self-sense of identity.
This is the second part of an early draft of the essay “The Three Selves: A Memory of the Future” by Dr. Marc Gafni. It is part of The Phenomenology of Eros: Meditations on the New Narrative of Desire by Dr. Marc Gafni with Barbara Marx Hubbard & Dr. Kristina Kincaid. The essay was edited and prepared for publication by Kerstin Tuschik. We welcome substantive feedback as we prepare a more advanced version of this essay.
»Read Part 1 of this Essay HERE«
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First Values & First Principles
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First Values & First Principles
Forty-Two Propositions on CosmoErotic Humanism, the Meta-Crisis, and the World to Come
by David J. Temple
AS THE META-CRISIS DEEPENS, THE FATE OF CIVILIZATION AND HUMANITY HANGS IN THE BALANCE.
First Principles and First Values is the tip of the spear in the fight for a humane future. Establishing frameworks for a new school of thought called CosmoErotic Humanism, the book is built around forty-two propositions that provide new source code for the future of planetary culture.
Like Europe in the early Renaissance, humanity is in a time between worlds, at a time between stories. First Principles and First Values contains blueprints for the bridge needed to cross from this world to the next.
“The position argued for in this book is of vital importance . . . it needs urgently to be read.”
IAIN McGILCHRIST, author of The Master and His Emissary
David J. Temple is a pseudonym created for enabling ongoing collaborative authorship at the Center for World Philosophy and Religion, a leading international think tank whose mission is to address existential risk by articulating a shared universal Story of Value for global intimacy and global coordination. The Center focuses its work on a world philosophy, CosmoErotic Humanism, as the ground for a global vision of value, economics, politics, and spiritual coherence. The two primary authors behind David J. Temple are Marc Gafni and Zak Stein. For different projects specific writers will be named as part of the collaboration. In this volume Ken Wilber joins Dr. Gafni and Dr. Stein.
Footnotes
[1] For one strain of the destructive side of the psychology’s influence, see, for example, Christina Hoff Sommers blistering cultural critique of contemporary psychology in her book, together with Sally Satel, One Nation Under Therapy: How the Helping Culture Is Eroding Self-Reliance, St Martins Pr, 2005.
[2] For an excellent articulation of psychology’s obsessive focus on the past and rejection of causation from the future, see “Navigating into the Future or Driven by the Past,” by M. E. Seligman and P. Railton et al., 2013, Perspectives on Psychological Science, 8(2), p. 119-141, Association for Psychological Science.
[3] In an important set of essays, Dan Brown, Jack Engler, and Ken Wilber organize the eleven or major schools’ psychology around the particular healing function of past trauma that each of the particular schools of psychology addresses. See Wilber, Brown, Engler, Transformations of Consciousness: Conventional and Contemplative Perspectives On Development, New Science Library, 1986.
[4] The Diagnostic and Statistical Manual of Mental Disorders (DSM) is a publication by the American Psychiatric Association (APA) to classify mental disorders using common language and standard criteria. See “DSM-5 Full Text Online” (PDF). Archive.Today. https://repository.poltekkes-kaltim.ac.id/657/1/Diagnostic%20and%20statistical%20manual%20of%20mental%20disorders%20_%20DSM-5%20(%20PDFDrive.com%20).pdf. Retrieved January 10, 2022. In the United States and Australia, it is the main book for the diagnosis and treatment of mental disorders. In other countries it may be used in conjunction with other documents—for example, the International Classification of Diseases (ICD), the Chinese Classification of Mental Disorders (CCMD), and the Psychodynamic Diagnostic Manual.
[5] Even classical behavior therapy, which mainly focuses on current problems and how to change them in the present, is based on the idea that all behaviors (including destructive ones) were learned in the past and that behaviors can be changed by using the same principles and mechanisms (e.g., classical conditioning (developed by Ivan Pavlov) and operant conditioning (developed by B.F. Skinner) that led to the original behaviors that the client learned in the past and wants to unlearn now. See, for example, Schaefer, H.H.; Martin, P.L. (1969). Behavioral Therapy. Blakiston Division, McGraw-Hill. pp. 20-24.
Behavioral psychotherapy is sometimes juxtaposed with cognitive psychotherapy. It is then called cognitive behavioral therapy, which integrates aspects of both approaches. It focuses on challenging and changing cognitive distortions (in the form of thoughts, beliefs, and attitudes) and the behaviors associated with these distortions—both the behaviors and the cognitive distortions, which are thought of having been learned in the past—in order to develop better emotional regulation and personal coping strategies that target solving current problems in the now. See, for example, Beck JS (2011), Cognitive behavior therapy: Basics and beyond (2nd ed.), New York: The Guilford Press, pp. 19–20.
[6] Homo amor is the name we have given—in the New Story of Value, CosmoErotic Humanism—to the emergent of a New Human and a New Humanity that is the fulfillment of Homo sapiens. This emergence is, at least in potential, a natural evolutionary process. It is this kind of evolutionary emergence that is necessary and sufficient to respond to the challenge of what we have called the meta-crisis. For a longer statement of the meta-crisis, see Volume One of this series. See also David J. Temple, First Principles & First Values: Forty-Two Propositions on CosmoErotic Humanism, The Meta-Crisis, and the World to Come (2024) and David J. Temple, First Principles and First Values: Towards an Evolving Perennialism: Introducing the Anthro-Ontological Method.
[7] Chapter 13 in Your Unique Self, The Radical Path to Personal Enlightenment, by M. Gafni, with Introduction and Afterword by Ken Wilber, 2012, Integral Publishers on this and Part Four in Soul Prints: Your Path to Fulfillment, by M. Gafni, 2002, Fireside.
[8] Paradoxically psychology’s emphasis on the past echoes that of religion, against which psychology at its inception was highly antagonistic. Indeed, the modern psychology can accurately be seen as a rebellion against traditional religion with the psychologist replacing the priest. At the same time, both psychology and religion venerate the past. Both, paradoxically, see the past as containing the key to liberation. Religion thus venerates original moments of purported purity that must be reclaimed—think the Garden of Eden and pivotal moments of prophetic revelation [Moses, Jesus, Mohammed]. Religion—for the most part—views the future as either God’s province or as being initiated by human obedience to God’s Will. But since the original revelation is that which is to be revered, the future can rarely be seen as holding new emergents of genuine value and sacred quality. Psychology sees those original moments of purity as taking place in the personal context before the onset of shame or before original moments of trauma or alienation in the attachment bond. And psychology views—like religion—the return to the clarity, purity, and obedience of those moments as being causative for future health, much as religion views such collective moments as being causative for future redemption.
[9] This identification of selves is deeply grounded in what we have called, in other writing of CosmoErotic Humanism, the Five Self Model, which includes separate self, false self, True Self, Unique Self, and Evolutionary Unique Self. This model is explicitly formulated in the earlier writings of CosmoErotic Humanism. See Gafni, Marc [Guest Ed.]. Journal of Integral Theory and Practice 6:1, Special Scholarly Issue on Unique Self, Ed. Sean Esbjörn-Hargens. See also Gafni, Marc. Your Unique Self: The Radical Path to Personal Enlightenment, with Introduction and Afterword by Ken Wilber, Integral Publishers, 2012. See Gafni, Awakening Your Unique Self course: https://ciwprograms.com/courses/awakening-your-unique-self-with-marc-gafni/. For an application of this model to education, see the endnote essay in Chapter 4 “Uniqueness, Separateness, and Specialness” and the section “Unique Self: Reclaiming the Personal and Democratizing Enlightenment” in Chapter 5 of Stein, Zak. Education in a Time Between Worlds: Essays on the Future of Schools, Technology, and Society. Bright Alliance, 2019.
[10] See Ervin Schrödinger, What Is Life? The Physical Aspect of the Living Cell, Cambridge University Press (1944). In the Epilogue: On Determinism and Free Will, he wrote: “Consciousness is never experienced in the plural, only in the singular. … The only possible alternative is simply to keep to the immediate experience that consciousness is a singular of … which the plural is unknown.”
[11] This sense of the Eternal Self, who lives in the Eternal Present, is the province—in some version—of virtually all the great traditions, however not of public exoteric religion but of esoteric religion—the interior sciences.
[12] John Welwood, Toward a Psychology of Awakening: Buddhism, Psychotherapy, and the Path of Personal and Spiritual Transformation, Shambhala, 2002, (first published in 2000), p. 7, “In addition to learning how to open and surrender to the divine or ultimate, we also need to understand how the maturation of the genuine individual, at least for Westerners, can help us integrate our spiritual realization into the whole fabric of our personal life and interpersonal relations. Another way to say this is that in addition to waking up to our ultimate spiritual nature, we also need to grow up—to ripen into a mature, fully developed person.”
[13] Evolutionary Self is an expression of what we call in Unique Self Theory Evolutionary Unique Self—below and in the section on the five selves in Chapter Four of Gafni, Marc, Your Unique Self: The Radical Path to Personal Enlightenment, with Introduction and Afterword by Ken Wilber, Integral Publishers, 2012.
[14] See Joseph Tainter, The Collapse of Complex Societies (New Studies in Archaeology), Cambridge University Press, 1990 (first published in 1988).
[15] The first shock of existence is the realization of the death of the human being. The second shock of existence is the realization of the potential death of humanity. A colleague, Mauk Pieper, an excellent thinker in his own right, attended my (Marc’s) seminars themed around Your Unique Self in response to collective existential crises in Holland between 2009 and 2013. He published a book entitled Humanity’s Second Shock and Your Unique Self, 2014, Venwoude Press, for which I (Marc) gladly wrote an afterword. Your Unique Self is the title of my core writing on this topic. He understood well the basic premise of our work—what I have called Unique Self Theory, meaning an emergent new theory of identity—an accurate response to what we call the first great question of CosmoErotic Humanism: Who Am I? Unique Self Theory as part of a larger Story of Value is crucial if we are to respond to the meta-crisis of the twenty-first century and beyond. Mauk coined the term second shock of existence, to capture the notion of existential risk, which we happily acknowledge. The term shock of existence seems to have been coined by philosopher Robert Creegan in his book by that name The Shock of Existence: A Philosophy of Freedom, by R. F. Creegan, 1954, Sci-Art Publishers. On Unique Self, see Gafni, Marc. Your Unique Self: The Radical Path to Personal Enlightenment, with Introduction and Afterword by Ken Wilber, Integral Publishers, 2012. See also, Gafni, Marc [Guest Ed.]. Journal of Integral Theory and Practice 6:1, Special Scholarly Issue on Unique Self, Ed. Sean Esbjörn-Hargens.
[16] This is our definition of intimacy (or a simplified version of our intimacy equation): Intimacy is shared identity in the context of (relative) otherness x mutuality of recognition x mutuality of pathos x mutuality of value x mutuality of purpose.
[17] The call of the future naturally has a genuine Eros expression as well as a pseudo-eros expression. A kind of naïve techno-optimism of the kind that characterized much of the earlier days of Silicon Valley—in which the future, generated by future technologies, was cast in virtually inevitable utopian terms—is an example of the pseudo-eros versions of the call of the future. One of the core characteristics of the pseudo-eros expressions of the call of the future self, is that they are untethered and even disassociated from the past. Indeed, much of what we have called contemporary TechnoFeudalism is profoundly alienated from the value structures of the past, dismissing them via generalized and superficial caricature. The call of the future must be rooted in the depth of the present, as well as being both critical and reverent of the memory of the past.
[18] Gabriel Marcel, Homo Viator: Introduction to the Metaphysic of Hope, translated by Emma Craufurd, Henry Regnery Company, Chicago, 1951, p. 53, “All then prepares us to recognize that despair is in a certain sense the consciousness of time as closed or, more exactly still, of time as a prison- whilst hope appears as piercing through time; everything happens as though time, instead of hedging consciousness around, allowed something to pass through it. It was from this point of view that I previously drew attention to the prophetic character of hope. Of course one cannot say that hope sees what is going to happen: but it affirms as if it saw. One might say that it draws its authority from a hidden vision of which it is allowed to take account without enjoying it. We might say again that if time is in its essence a separation and as it were a perpetual splitting up of the self in relation to itself, hope on the contrary aims at reunion, at recollection, at reconciliation: in that way, and in that way alone, it might be called a memory of the future.”
[19] We are indebted to our friend and colleague Andrew Cohen for the term ecstatic urgency.
We are also delighted to have released this new Video Course with Dr. Marc Gafni as a special gift for you:
CosmoErotic Humanism: The New Story of Value – Birthing the New Human and the New Humanity (recorded in 2022)
Chapter 1: Responding to the Meta-Crisis with a New Story: CosmoErotic Humanism
Chapter 2: Reading Texts of Culture: Don’t Look Up Explores Value, Beyond the Intention of Its Writers
Chapter 3: Why is There Something Rather Than Nothing?
Chapter 4: The Radical Path to the Transformation of Shame: From the Shame of Finitude to the Celebration of Finitude
Chapter 5: The Leading Edge of Human Identity
Chapter 6: Towards a New Universal Grammar of Evolving Value as a Context for our Diversity
Chapter 7: Blessings of the Father and Blessings of the Mother: Am I Welcome in Cosmos?
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