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June 1, 2023

Daily Wisdom: Enlightened Lovers, Shared Vision

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

The early movements of expanding love


By Marc Gafni

We live in a world of outrageous pain. The only response to a world of outrageous pain is outrageous love. We need to become outrageous lovers. What does that mean? It means to see with God’s eyes, and to let God see through your eyes. To be enlightened means to move from your perspective to God’s perspective.

Bill Clinton said recently that only a shift in consciousness will allow us to take the necessary steps to heal our future. The mystical and political are coming together because that is the invitation and demand of this evolutionary moment.

The shift in consciousness that we are invited to is no less then the awakening of the outrageous lover that lives in us. The outrageous lover shatters her mistaken identity as a skin-encapsulated ego, loving only what serves her superficial survival and prosperity. The outrageous lover expands beyond the contractions of ego, into larger and larger fields of felt caring and concern. The purpose and trajectory of her life is the evolution of love. [Read more…]

The weekend of loving outrageously

The Center for World Spirituality is pleased to share a spontaneous artistic creation inspired by a recent event of ours in connection with Shalom Mountain. John Tarcza tells us that a “wild idea started to stir and evolve uncontrollably” in him while editing audio recordings from the weekend. He combined a few minutes of reflections by Marc Gafni with music (Erik Satie Gnossienne No. 1, Buddha Bar remix) … and created this wonderful combination. John has graciously allowed us to share it with you.



The one thing we all know is true
Every one of us in the room
Is that we live in a world of outrageous pain, outrageous pain
Beyond imagination

The world’s an outrageously painful place
And the only response to outrageous pain
Is outrageous loving

So I want to invite everyone to actually do a reset on intention
And to actually play one step larger
And say if you dare, if I dare,
That I want to be a lover
For the sake of the evolution of Love
Boldly, clearly, the evolution of Love
Depends on me

[Read more…]

Daily Wisdom: On corporate kindness

By Marc Gafni

Yet, corporations in the end are made up of real people, and real people all have the potential to be lovers.

The following is an excerpt from an acceptance speech made by Howard Schultz, the chairman and chief global strategist of Starbucks.

 “When I was in Israel, I went to Mea Shearim, the ultra-Orthodox area within Jerusalem. Along with a group of businessmen I was with, I had the opportunity to have an audience with Rabbi Finkel, the head of a yeshiva there. I had never heard of him and didn’t know anything about him. We went into his study and waited ten to 15 minutes for him. Finally, the doors opened.

What we did not know was that Rabbi Finkel was severely afflicted with Parkinson’s disease. He sat down at the head of the table, and, naturally, our inclination was to look away. We didn’t want to embarrass him.

We were all looking away, and we heard this big bang on the table: “Gentlemen, look at me, and look at me right now.” Now his speech affliction was worse than his physical shaking. It was really hard to listen to him and watch him. He said, “I have only a few minutes for you because I know you’re all busy American businessmen.” You know, just a little dig there.

Then he asked, “Who can tell me what the lesson of the Holocaust is?” He called on one guy, who didn’t know what to do–it was like being called on in the fifth grade without the answer. And the guy says something benign like, “We will never, ever forget.” And the rabbi completely dismisses him. I felt terrible for the guy until I realized the rabbi was getting ready to call on someone else. All of us were sort of under the table, looking away–you know, please, not me. He did not call me. I was sweating. He called on another guy, who had such a fantastic answer: “We will never, ever again be a victim or bystander.”

[Read more…]

Love in Action: Unique Self – Unique Projects

Integral Project Development: a way to consciously and actively participate in the Evolution of LOVE

By Kerstin Tuschik

So, alright: Let’s talk about Love!

For me, Love has always been the One force that moves the whole universe: the mysterious drive behind the big bang, the cosmic glue that linked elementary particles to atoms, atoms to molecules, molecules to cells, cells to organisms, up and up the evolutionary spiral until we get to human beings. And of course it doesn’t end here, but continues to expand our consciousness and drives our social and cultural development as a species as well as on a very personal scale.

Love for me is another name for God.

Yet, if all of this is so, why is there so much suffering in the world? Why do people kill each other in wars about their respective worldviews? Why do more than 900 million people suffer from hunger worldwide while we are throwing food away, and we would technically be able to supply everyone with enough food? Why…? (Fill in your favorite Why here!)

The evolution of Love depends on us! God depends on us!

Growing up – responsibility for the creation process

The childhood of humanity is over, collectively we have approached adolescence with all the chaos this brings, and at least some of us are starting to grow into adulthood. Growing up here means to become conscious co-creators, partners of God, of Love, of evolution, and of course this also brings increased responsibility. Our actions and non-actions have an impact on All-That-Is. Let’s not become paralyzed by this, but do our homework to learn to master the creation process…

[Read more…]

Daily Wisdom: The Lovers’ Art of Attention

So far, the two major qualities of the erotic lover have been perception and giving. We have seen how the sexual models the erotic, hinting to us how we can live a deeper, more profound existence in all areas of our lives. In order to give in the realm of the sexual, we must be great listeners – fully attentive to the subtlest nuances of our lover’s desire. Similarly, to be a giver in all arenas of being requires our mastering the lover’s art of attention.

Just as the sexual lover listens deeply to the needs of the beloved and thereby brings the beloved to satisfaction, so too must the erotic lover, in all facets of life, be deeply listening and attentive to the needs of the beloved.

The Erotic and the Holy
Marc Gafni

For more information on private study or to book a public teaching, contact Dr. Marc Gafni at

Daily Wisdom: Love is as Love Does

Love doesn’t just sit there, like a stone, it has to be made, like bread; remade all the time, made new. — Ursula K. LeGuin, The Lathe of Heaven

Loving and giving are inextricably bound up. The great medieval philosopher Maimonides teaches that to love God is to know the divine in both world and self. Maimonides understands well that to know and not to love is not to know. But he goes one step further; to love and not to do is not to love. Love is as love does.

So when Maimonides lists what it might mean to love God, he talks about a broad range of simple acts of goodness that we do for other people. Helping the poor, rejoicing with the bride and groom, escorting the dead at a funeral, and the list goes on and on.

Small deeds, simple acts of kindness – that is what makes me a lover of God. People are God incarnate in this world. Each person is a different face of God. To love people by being a giver is to love God. There is no great deed of loving God. There are only small deeds of giving to people – done with great love!

The Erotic and the Holy
Marc Gafni

For more information on private study or to book a public teaching, contact Dr. Marc Gafni at

Daily Wisdom: Transcendence & The Gradual Widening of Self

To be a lover is to be a giver. It is through the consistent commitment to the growth of the other expressed through regular and spontaneous acts of giving that you become a lover.

Slowly over time – in a gradual expanding of self – you are able to regain and surpass even the initial ecstasy of falling in love. The ego boundaries dissolve, self is expanded to include other, and the true intimacy of shared identity is achieved. This is the spiritual dynamic between lover and beloved.

It is of course important to remember that the beloved could be a man or woman, a community, a child, a vocation, location, animal or cause. The principle remains the same. There is no loving without giving. Love always involves the willingness to transcend self for the sake of the growth of an other.

The Erotic and the Holy
Marc Gafni

For more information on private study or to book a public teaching, contact Dr. Marc Gafni at

How Matt Emerzion changed millions of lives, one Monday at a time

Matt EmerzionBy Joe Perez

Imagine you don’t even read books, but one day become convinced that you need to write one … to help other people realize that life isn’t all about themselves. That’s what happened to Matt Emerzian after his life reached a low point and he needed to rebound. Recently Fast Company profiled and interviewed him. Here’s a part:

[Read more…]

World Spirituality Retreat – Day 3: Involution & Evolution

by Leyna Roget

Terry Patten is a firecracker of a teacher, and yet every bit of the exuberant knowledge he imparts on us is lined with love. For him, integral living is about formulating a commitment to the social framework of humanity through raw honesty and integrity. Patten leads us in a series of yogic moves to enter into the sacred space of our bodies. Our three body centers (head, heart, center) are the three faces of God through which we can awaken to the ‘I AM-ness’ of the divine and one another. We tap each limb of our body alive and our mind and heart follow.

Patten has such a poignant way of recognizing the mind-body connection as integral to realizing our full life force – individually and collectively. Through ‘involution’ our human, personal experience is accessed and is able to evolve, because really, our ‘involutionary given’ is that we are human AND humanity. With the birth of the cosmos, the big bang (or ‘holy yes’ as Patten puts it, haha) “evolution is a single story line that unites all of human knowledge”. Maybe the big bang knew what it was doing because once we came to be complex forms of life we were able to see the process by which we came to be. So, evolution has become self aware through us, and we are witnesses to our involution of self. Think about the universe having the gift of life, but not realizing it until billions of years later. Now think about your birth and being written a check by the universe, totaling the infinite sum of your worth to the world, and now, to be present means cashing it in yourself for all you have always been worth. OMG.

It wasn’t enough for Patten to be enthusiastic in his delivery, there was a certain amount of tenacity to his urging us to “make a contribution, be a part of that which is a healthy human adaptive response to this moment…anything less than that is unacceptable and you know it in your heart…you have to find a way to validate your own existence”. Amen. What’s the first step to validating our BEING-ness? “Be willing to feel all of it un-buffered, and be seen in it” – in that gritty, scary, revealing, shameful, beautiful, honest, unique you.

Patten gets to the heart of this breathtaking dialogue by asking, “what does it take for us to be real with one another…to touch and be touched…to be trustworthy?” This leads us into a series of group exercises that entreat us play and share in a space of vulnerability, with interpersonal communication anchored in love. We sit intimately close, in circles of four people. Being utterly present, we take rounds to concisely address a single question or statement: How are I feeling? … What is something that will allows others to know me better? … What I’m ashamed of is … The tension I’m living with is … A commitment I’m willing to make right now is… Wow. What a remarkable exercise in letting down your guard and TRULY getting to know people! We connect through these fears, evolutionary questions, and the desire to take our “involution” seriously.

I’ll forever cherish the challenge to take a chance with presence by “being dangerously real” and “listening with a beginners mind”. We are reminded to author and narrate our divine reality. Patten’s invigorating approach to human / humanity wholeness is energizing. What happens matters, what you do matters, in this moment – own it!

Leyna Roget networks with community organizations and businesses to introduce the inspiring stories of Planet Progress and the developing works of iNDIGO PROjECT MEDIA. She captures on and off camera images for Blog posts, Twitter updates, and various other engaging platforms to bring the viewer into the company’s interconnected sphere. Leyna creates new outlets and sustainable community events that invite the public to interact with iPM.

What’s Wrong With Martyrdom? – Lessons from Mohamed Bouazizi, Socrates, and Obi-Wan Kenobi

by Trevor Malkinson

A Spark Can Set a Field on Fire

On December 17, 2010, a Tunisian street vendor named Mohamed Bouazizi set himself on fire. Bouazizi had been the main provider for his family since the age of 10, selling vegetables everyday in the market (1). For years he’d been bullied, harassed and humiliated by police; it was almost a daily occurrence. They would take away his scales or his produce, or fine him for not having a permit, which was basically a bribe because no permit was officially needed. The country of Tunisia had been under an authoritarian regime for twenty-five years, and corruption and nepotism were rampant. A vast majority of the country’s wealth was in the hands of a small elite group, most of whom were blood relatives of President Ben Ali. On December 17 Bouazzi was harassed again, this time physically. And this time he’d had enough. After his request to speak to a local official was denied (as usual), Bouazzi bought some paint fuel, sat down outside the government building of the same unavailable state official, doused himself in the flammable liquid, and lit a match heard round the world.

As we all know now, this act by Bouazzi sparked an immediate uprising in Tunisia, one that spread to many other countries in the region and, at the time of writing, continues to spread. The conditions for this revolutionary outpouring have been in place for some time. The people of Tunisia, and Egypt, have long been disgruntled, and opposition groups had been quietly forming on sites like Facebook and elsewhere for several years (2). But it was Bouazzi’s desperate act of self-immolation that broke the dam open into virtual release. It’s hard for us to fully grasp the severity and totality of this kind of deed; it seems so radical and so awful. In one single snap of the fingers, this action negates all the core fears of our self-interested separate self- fear of pain, fear of suffering, and ultimately, fear of death. This horrific display of burning oneself alive in protest throws into stark relief the total commitment of the person doing it, and the total rejection of the injustice he and others had endured. Something sonic radiated outward on the day of December 17, 2010; in this act of self-negation, in this horrendous self-sacrifice, Mohamed Bouazzi managed to ignite a brush fire throughout the wider whole.


Socrates and the Seeds of the Modern World

In this article, I’m attempting to inquire into the troubled notion of martyrdom, and asking what role it might still possibly play in our lives as evolutionaries today. I should make it clear in advance that I’m not championing sacrificial death as a recommended method of social transformation, and/or the final goal of the spiritual journey! However, since martyrdom has taken this particular form many times in the past, we need to explore what’s been at play and at stake in this history. As good integralists, we should be able to enter into that territory and strip out the intelligence and wisdom involved, while simultaneously rejecting any outmoded forms of its expression.

There are many definitions of martyrdom and most define bodily death as its essential characteristic, yet this hasn’t always historically been the case. Not all martyrdom has this final result. Here’s a working definition of martyrdom that I think is realistic in its generality: “In its purest form, martyrdom is a voluntary, conscious, and altruistic readiness to suffer and offer one’s life for a cause” (3).

Let’s consider a couple more famous examples of martyrdom to further inquire into what’s involved, and why it still might be an important concept for us today.

One of the most celebrated examples of self-sacrifice in history is that of Socrates. Socrates was the great “gadfly” to the people of ancient Athens; in his bare feet and robe, he relentlessly questioned all the assumptions of his day. He dared those around him to question their lives, to take nothing for granted, to accept no authority but that of their own minds (ie. he rejected the authority of the gods). “The unexamined life is not worth living”. It’s hard to truly capture how radical this statement was in 5th century Greece. For all his rabble rousing, for all his disruption of the status quo, Socrates was eventually put on trial for “impiety” and “corrupting the youth of Athens”.

When the court found Socrates guilty and asked him what he thought his own punishment should be, Socrates goaded the jury by saying he should given free meals for the rest of his life, in the manner of an Athenian hero. It’s likely that this unapologetic irreverence resulted in the jury’s final choice of death as the penalty. Later, while awaiting execution, Socrates’ friend Crito came to him with a plan to break him out of jail and help him flee into exile. Socrates refused. He believed in the values that he’d lived by and espoused- the examined life, justice, freedom of speech, civic virtue- and he was going to stand by them to the final moment, no matter what the consequence.

Why have these defiant actions by Socrates inspired so many writers, artists and philosophers down through the ages? The famous painting of ‘The Death of Socrates’ by Jacques-Louis David (1787) is only but one manifestation of this enduring inspiration. I know this story of Socrates stirred me when I first encountered it. There was so much courage and commitment, so much inner strength and integrity, such a total unwillingness to buckle in the face of adversity and hardship. It’s hard to be at the forefront of evolution, outside of the center, alone on the curve. Much of what Socrates fought and gave his life for we all now enjoy as our cultural backdrop today. It’s worth asking ourselves, what role did Socrates’ heroic example play in helping the values he espoused to overcome the dominance of the traditional mythic worldview? In what way did his sacrificial act help usher in the next emerging world? Could we do the same?




Obi-Wan Kenobi and the Strengthening of the Force

There’s another famous example of sacrifice that comes to us from the cinema. Late in the movie Star Wars, Obi-Wan Kenobi is engaged in a light saber duel with Darth Vader in a critical scene aboard the Death Star. During this battle Obi-Wan chooses to sacrifice himself in front of a watching Luke Skywalker, his young Jedi pupil in training. Why does he do this?

The key to this question seems to me to be twofold. First, just before Obi-Wan Kenobi lets himself be killed, he says to Darth Vader, “If you strike me down I shall become more powerful than you can possibly imagine”. Obi-Wan seems to sense that this act will somehow strengthen the power of the Force. And perhaps it’s in this very moment that Luke- seeing his mentor being slain- finally commits to do his training, finally makes the full inward choice to become a Jedi and defeat the Empire. Thus, Obi-Wan’s act was a self-sacrifice intended to give strength and hopefully victory to the Force in its struggle against darkness and evil. It’s interesting to note that Kenobi’s bodily form simply dissipates into thin air when struck by Vader’s light saber. This seems to symbolically indicate that through this act he’s returned to the Source.

This is, of course, only a scene from a movie and we needn’t spend too much time arguing the finer points of this fictional episode. However, our art can (at its best) be a voice for some of our deeper yearnings and potentials, and this famous scene might be worth a moment of contemplation. Just before Obi-Wan is struck down he smiles warmly, gathers himself inwardly, closes his eyes and awaits his destiny. We can ask ourselves, could we find such strength and such inner grace in a moment of our own self-sacrifice? And from what or where does such peace emanate?

Whole System Transition and A New Political Martyrdom

As many of us are becoming increasingly aware, the modern world-system has reached a crisis point (4). We’ve reached the limits of our ever expansive growth, and many of the natural systems on which we depend are in increasing danger of collapse. We’ve hit what systems theorists call a bifurcation point– a point of overwhelm where a system either starts to disintegrate into its previous forms, or emerges, through evolution, into a higher and more complex level of organization and control (5). Author Jean Houston describes the process we’re undergoing as whole system transition, and we can all feel the turbulence and uncertainty of this unique evolutionary passage.

One of the things that’s helping to destabilize the world-system is a current form of unrestricted free market capitalism, sometimes called neoliberalism (6). Under this economic policy, dominant for almost thirty years now, an extreme and unsustainable portion of the world’s wealth has become concentrated in the hands of a privileged few. Just a few weeks ago, both The Atlantic and The Economist ran cover stories discussing a new global elite (7). The situation has become so stark and unavoidable that this sort of talk has officially moved outside of small groups of leftists, and has entered the mainstream. It’s into this overall context- threats of systemic collapse, great disparities of wealth, continuing war- that the political theorists Michael Hardt and Antonio Negri have proposed to reclaim the notion of martyrdom as a viable political concept and course of political action. In their 2004 text called Multitude: War and Democracy in the Age of Empire, they describe two forms of martyrdom:

The one form [of martyrdom], which is exemplified by the suicide bomber, poses martyrdom as a response of destruction, including self-destruction, to an act of injustice. The other form of martyrdom, however, is completely different. In this form the martyr does not seek destruction but is rather struck down by the violence of the powerful. Martyrdom in this form is really a kind of testimony– testimony not so much to the injustices of power but to the possibility of a new world, an alternative not only to that specific destructive power but to every such power…This martyrdom is really an act of love; a constituent act aimed at the future and against the sovereignty of the present. (8).

In Hardt and Negri’s call for a nonviolent testimony we can hear the echo of Percy Shelley’s famous political poem The Masque of Anarchy (1819), said to be one of the first modern statements of the principle of nonviolent resistance. Shelley writes:

Stand ye calm and resolute,
Like a forest close and mute,
With folded arms and looks which are
Weapons of unvanquished war.

And if then the tyrants dare,
Let them ride among you there,
Slash, and stab, and maim and hew,
What they like, that let them do

With folded arms and steady eyes,
And little fear, and less surprise
Look upon them as they slay
Till their rage has died away


‘Then they will return with shame
To the place from which they came,
And the blood thus shed will speak
In hot blushes on their cheek

Hardt and Negri are quick to point out that we shouldn’t go seeking out this kind of martyrdom. They write that “this martyrdom, when it arrives, [is] only a by-product of real action and the reactions of sovereignty against it”. We can again inquire within ourselves, at this critical moment in history, what are we willing to sacrifice to help enable a successful transition to a new phase in human history? In the face of likely reactions from the dominant status quo, what are we willing to risk in our lives to secure the future health of the global whole (9)? As evolutionaries, what practices must we undertake in order to ready ourselves for such martyrdom?

Evolutionary Spirituality and The Return to the Whole

“It’s the central urge in every atom, To return to its divine source and origin, however distant, Latent the same in subject and in object, without one exception”. Walt Whitman, A Persian Lesson

The demands of this world historical moment might seem daunting, but there’s reason to be hopeful as we continue to wake up and grow up within this context (10).  When it comes to growing up– or the process by which we evolve through waves of psychosocial development- the folks at Spiral Dynamics Integral have some interesting clues as to what might lie ahead. According SDi, the turquoise value-meme (or “the Globalist”) is characterized by what they call a  “Sacrifice-self”. Here’s some further data about the emerging worldview of the turquoise value-meme:

Sees self as part of a larger, conscious whole; feels responsible to the overall good; motivated by survival of life on the planet; political form is whole-Earth networks and interconnections; motivated towards the macro management of all life forms toward common good in response to macro problems; complex, multidimensional thinking; motivated to find unity and ideas and goals of whole-Earth impact (11).

This made me realize that under the prevailing planetary life conditions- the globalization of economy, culture, travel and media, and the globalization of crises- a corresponding worldview is arising within many people, one that I can feel arising within myself too. And what’s interesting about this new expanded sense of identity is that working for the health of the greater whole doesn’t feel like a ‘sacrifice’ at all.  Martyrdom only feels like a burden or a loss when we feel like we’re sacrificing for something outside of ourselves. And this is precisely the predicament of the hyper-individualized self that was born in the post/modern era. This historic differentiation out from Earth and culture is a beautiful thing; but the next move in the dialectical dance of history is to re-integrate that newly autonomous individual back within the larger wholes of which it’s always already a-part. The modern self cannot sacrifice for that which it is separate from.

However, when nothing is outside of ourselves- when we shift to an identity with the global whole- then making sacrifices in our life and actions becomes simply a natural extension of who we are. There’s no sense of loss, only of a love that radiates outwards. We naturally become willing martyr’s testifying for the new future wanting to emerge through us.

And we can take this expanded sense of identity even one step further. In our process of waking up, we can start to become identified with the cosmos as a whole. As a practitioner-student of both Andrew Cohen’s evolutionary enlightenment, and Revered Bruce Sanguin’s evolutionary Christianity, I’ve begun to contact within myself the core evolutionary current animating the cosmos (12). I learn to be a living vehicle for this Spirit as it lives through and as me; I learn to serve Thy will instead of my will. Grounded in Source, from which this creative impulse forever flows, I learn to become a conscious and willing agent of the evolutionary process. In this alignment with the ultimate whole, we forever break the chains of exile and separation, so typical and costly in our modern times. We come to complete what Ken Wilber once called ‘The Atman Project’.

When the good folks at iEvolve generously asked me to write an article for their site, I listened deep inside to what I was being called to communicate, and the notes for this article began to flow. I felt an urgency to speak of the critical time we live in, and how we’re all called to be martyrs in the birth of the next stage in human civilization. In this project we can be inspired by Mohamed Bouazizi, by the Egyptians, by Socrates and the countless others who’ve sacrificed before us on the alter of evolution. And we can also inspire others ourselves. We can lead by example, through our effort and determination, through our courage to speak up for new higher values, and through our commitment to always live from what we most know to be true. We can do the practices necessary to widen our sense of identity, and to align with the deeper currents that run through it all. The journey ahead might demand great risks and great sacrifices, but through this sacrificial effort we’ll be willing and ready. Let us come together now, and usher in that future through the testimonies of our own lives. The time is at hand.

Trevor MalkinsonTrevor MalkinsonTrevor Malkinson grew up in Victoria, BC. He did a double undergraduate degree in philosophy and environmental studies at the University of Victoria, and then did a graduate degree in philosophy at Brock University. He will be entering the Vancouver School of Theology in fall 2011, wih the intention of going into ministry in the United Church of Canada. As a chef by trade, he has a passionate interest in food and in supporting the development of a post-industrial food culture. He also has a passionate interest in evolutionary spirituality, and how the Christian tradition can live anew within this emerging worldview. Trevor is a founding member of where he writes regularly.





(4) “The modern world-system in which we are now living, had its origins in the long sixteenth century in Europe in the Americas. The modern world-system is a capitalist world-economy…The modern world-system is a spatial/temporal zone which cuts across many political and cultural units, and represents an integrated zone of activity and institutions which obey certain systemic rules”. Wallerstein, Immanuel. World-Systems Analysis: An Introduction. US: Duke University Press, 2007. p. 95,17.

(5) Capra, Fritjof. The Web of Life: A New Scientific Understanding of Living Systems. New York: Anchor Books, 1996. p.136-137.

(6) cf. Harvey, David. A Brief History of Neoliberalism. Oxford: Oxford University Press, 2005.   Also:


(8) Hardt, Michael and Negri, Antonio. Multitude: War and Democracy in the Age of Empire. New York: Penguin Press, 2004. p.346-47.

(9) In this article the author argues that protests in the West (particularly North America) are no longer effective because people are willing to risk much less (esp. jail time).

(10) This is a catchy phrase of Ken Wilber’s to describe the dual process of:  a) “Waking up”: The stages of consciousness that lead to non-dual realization; and b) “Growing up”: The essential structures of social, cognitive, and moral evolution. Wilber uses these terms in various places, but I most recently heard them while relistening to the first interview of The Future of Love Tele-series (Week 1).

(11) All the data on the turquoise value-meme comes from the course pack to the Spiral Dynamics Integral Level 1 Training program.

(12) The Reverend Bruce Sanguin’s writings and teachings on evolutionary Christianity can be found at: