Journal of Integral Theory and Practice 2011—Vol. 6, No. 1

204 Pages·2011·8.921 MB·English

by  Sean Esbjörn-Hargens

Journal of
INTEGRAL THEORY
PRACTICE
and
A Postdisciplinary Discourse for Global Action
March 2011 Executive Editor’s Note v
– Sean Esbjörn-Hargens
Volume 6
Guest Editor’s Introduction: Unique Self, A New Chapter in Integral Spirituality viii
Number 1
– Marc Gafni
Integral Spirituality The Evolutionary Emergent of Unique Self: A New Chapter in Integral Theory 1
– Marc Gafni
Unique Self
Rejuvenating Religion for an Integral Age: The Emergence of the Unique Self 37
and the Unique We
– Dustin DiPerna
On Spiritual Teachers and Teachings 57
– Zachary Stein
The Unique Self as Imago Dei: Approaching an Integral Christian Anthropology 78
– Neville Ann Kelly
Quantum Theory, the Unique Self, and Evolution 101
– Katrin Trautwein
The Unique Self and Nondual Humanism: A Study in the Enlightened Teaching 114
of Mordechai Lainer of Izbica
– Marc Gafni
Authentic Self and Unique Self 151
– Andrew Cohen and Marc Gafni
Unique Self as it Unfolds over the Arc of Development 162
– Susanne Cook-Greuter and Marc Gafni
Post-Metaphysics and the Paradoxical Teachings of Jesus: The Structure of 175
the Real, by Cameron Freeman
– Christopher Dierkes
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Journal of Integral Theory and Practice—Vol. 6, No. 1 i
EDITORIAL STAFF
Editor-in-Chief Ken Wilber Guest Editor Marc Gafni
Executive Editor Sean Esbjörn-Hargens Chief Executive Officer Robb Smith
Managing Editor Lynwood Lord Graphic Designers Angie Hinickle
Brad Reynolds
BOARD OF EDITORS
John Astin, Ph.D. Thomas Goddard, J.D., Ph.D. Gerald Porter, Ph.D.
Medicine Healthcare Education
California Pacific Medical Center George Mason University State University of New York
Kevin Bowman, Ph.D. Olen Gunnlaugson, Ph.D.
John Records, J.D.
Economics Leadership/Management
Social Service
Augsburg College Université Laval
Committee on the Shelterless
Allan Combs, Ph.D. Gail Hochachka, M.A.
Transformative Studies International Development Michael Schwartz, Ph.D.
California Institute of Drishti–Centre for Integral Action Art
Integral Studies
Augusta State University
Joanne Hunt, M.M.S, M.C.C.
Susanne Cook-Greuter, Ed.D. Coaching
Simon Senzon, M.A., D.C.
Psychology Integral Coaching Canada, Inc.
Subtle Energies
Harthill USA
Elliott Ingersoll, Ph.D. John F. Kennedy University
John Dupuy, M.A. Psychotherapy
Recovery Cleveland State University Elizabeth Smith, DSW
Integral Recovery, LLC Social Service
Heather Larkin, Ph.D.
Catholic University of America
Brian Eddy, Ph.D. Social Service
Ecosystems Science Catholic University of America
Paul van Schaik
Natural Resources Canada
Andre Marquis, Ph.D., LPC Sustainability
Lynne Feldman, Esq. Psychotherapy iSchaik Development Associates
Education University of Rochester
New York Integral, Inc. Joseph Voros, Ph.D.
Randy Martin, Ph.D.
Science
Mark Fischler, J.D. Criminology
Swinburne University
Law Indiana University of
Plymouth State University Pennsylvania
Roger Walsh, Ph.D., M.D.
John Forman, OblSB Cynthia McEwen, MBA, M.A. Psychiatry
Christian Ministry Sustainability University of California, Irvine
Mt. Angel Abbey Avastone Consulting
David Zeitler, M.A.
Marc Gafni, Ph.D. Bert Parlee, Ph.D.
Psychotherapy
Spirituality Psychotherapy
John F. Kennedy University
Integral Life Spiritual Center John F. Kennedy University
Jennifer Gidley, Ph.D. Terry Patten, M.A. Michael Zimmerman, Ph.D.
Psychology, Education, Futures Practice Ecology
RMIT University Integral Institute University of Colorado, Boulder
ii Journal of Integral Theory and Practice—Vol. 6, No. 1
Journal of
INTEGRAL THEORY
and PRACTICE
Volume 6 • Number 1 • March 2011 A Postdisciplinary Discourse for Global Action
EDITORIAL
v Executive Editor’s Note
– Sean Esbjörn-Hargens
viii Guest Editor’s Introduction: Unique Self, A New Chapter in Integral Spirituality
– Marc Gafni
ARTICLES
1 The Evolutionary Emergent of Unique Self: A New Chapter in Integral Theory
– Marc Gafni
37 Rejuvenating Religion for an Integral Age: The Emergence of the Unique Self and the Unique We
– Dustin DiPerna
57 On Spiritual Teachers and Teachings
– Zachary Stein
78 The Unique Self as Imago Dei: Approaching an Integral Christian Anthropology
– Neville Ann Kelly
101 Quantum Theory, the Unique Self, and Evolution
– Katrin Trautwein
114 The Unique Self and Nondual Humanism: A Study in the Enlightened Teaching of Mordechai
Lainer of Izbica
– Marc Gafni
DIALOGUES
151 Authentic Self and Unique Self
– Andrew Cohen and Marc Gafni

162 Unique Self as it Unfolds over the Arc of Development
– Susanne Cook-Greuter and Marc Gafni
BOOK REVIEW
175 Post-Metaphysics and the Paradoxical Teachings of Jesus: The Structure of the Real,
by Cameron Freeman
– Christopher Dierkes
Journal of Integral Theory and Practice—Vol. 6, No. 1 iii
JOURNAL of INTEGRAL THEORY and PRACTICE
Aims and Organization
Integral Theory is an all-inclusive cognition, orange self-identity, Ken Wilber, Editor-in-Chief. Wilber
meta-framework that draws on the etc.), while Spiral Dynamics, in will offer constructive criticism and
key insights of the world’s greatest the context of Integral Theory, spe- theoretical clarifications. This is a
knowledge traditions. The aware- cifically refers to levels of values good opportunity to learn and refine
ness gained from drawing on all development. your understanding of Integral The-
perspectives allows integral practi- ory. The call will be recorded and a
tioners to bring new depth, clarity, Review Process link to download the audio will be
and compassion to every level of Initial Review provided within a week.
human endeavor—from unlock- Authors must submit articles to
ing individual potential to finding Lynwood Lord at llord@integralin- Editorial Review
new approaches to global-scale stitute.org. In cases where authors Accepted manuscripts are edited
problems. do not adhere to JITP submission in accordance with JITP editorial
guidelines, manuscripts will be re- style.
Articles published in the Journal of turned with a request that all com-
Integral Theory and Practice (JITP) ponents be provided. Theoretical Author Review
represent explorations in several changes, copy editing, and struc- Authors will be e-mailed a proof
modes of discourse: philosophical, tural suggestions may be suggested and will have one week to suggest
theoretical, pragmatic, experiential, at this stage. changes.
and critical. JITP is committed to
the refinement, development, and Peer Review Critical Presentations
expansion of Integral Theory. The editorial team then assigns Authors are encouraged to explore
manuscripts to external reviewers. hypothetical and critical views in re-
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JITP follows American Psychologi- scripts may be systematically col- presenting hypothetical material
cal Association (APA) style guide- lected and analyzed as part of re- (e.g., the possibility of a new line
lines. Visit www.integraljournal. search to improve the quality of the of development in one of the quad-
org for full submission guidelines editorial review process. rants), authors should make it clear
and a glossary of Integral Theory that a suggestive addition that is not
terminology. An abbreviated outline Authors are expected to revise their currently part of Integral Theory is
of the manuscript review process is article in light of peer-review com- being offered, and then provide as
listed below. ments and provide a revised draft much evidence, argumentation, and
within one month. Changes should supportive material as possible to
In light of the fact that both Spiral be made using the track changes substantiate their position. When
Dynamics and the Integral model feature in Microsoft Word, so our presenting critical material, authors
sometimes use a color scheme to editorial team can quickly identify must represent the components and
describe levels of development, we edits. claims of Integral Theory within
request that authors specify which an academically acceptable range
color scheme they are using (e.g., Theoretical Review of interpretation. JITP views the
orange altitude vs. orange vMeme). Once a draft with peer-review com- process of hypothetical and critical
Altitude can be used to refer to any ments incorporated is received, a engagement as essential to the de-
developmental line (e.g., orange theory call will be scheduled with velopment of Integral Theory.
iv Journal of Integral Theory and Practice—Vol. 6, No. 1
EXECUTIVE EDITOR’S NOTE
Sean Esbjörn-Hargens
As an ardent promoter of Integral Theory as a form of liberating discourse, I am very excited about the
contents of this issue of JITP. This issue is the first in a series of special issues focused on themes and
topics in Integral Spirituality. This series is timely in that “Integral Spirituality” was the top special issue
request of respondents to our recent JITP reader survey.
In January 2010, I asked Marc Gafni to serve as Guest Editor of this issue. Given his foundational
role in the development of the field of Integral Spirituality and his recent initiative (in collaboration with his
partner Mariana Caplan) to create a Center for World Spirituality, he is not only qualified but he is the best
person for the job. So it is a real honor to have Marc serve in this role. He is a rare combination of someone
who as a rabbi is deeply grounded in a specific religious tradition (Kabbalah), is birthing emergent new forms
of evolutionary spirituality, is an expert in Integral Theory, and is an accomplished academic, as his articles
in this issue and forthcoming volume from SUNY Press amply illustrate (Gafni, In press).
Marc and I envisioned this series as providing an important scholarly grounding for the emergent field
of Integral Spirituality. We also wanted JITP to serve as a link between the annual Integral Spiritual Experi-
ence (ISE) event and the biennial Integral Theory Conference (ITC) by inspiring practitioners to write about
and then present on integral approaches to religious studies (e.g., theology, enlightenment, soteriology, post-
metaphysics). Likewise, we want attendees of ISE to be versed in scholastic presentations of issues relevant
to their spiritual inquiries. It feels crucial to create dialogue between the practitioners who attend ISE and the
academics who attend ITC—not surprisingly, they are often the same individuals. However, each gathering
has its own first-person experiential or third-person academic bias. Thus, we would like to foster both an aca-
demic sensibility at ISE and a transcendental orientation at ITC. In doing so, we hope to forge a new Kosmic
groove wherein the spiritual and the academic mutually support each other’s integral aims.
The JITP series in Integral Spirituality will contribute to this evolutionary endeavor by exploring spiri-
tual content from an academic perspective within the context of integral discourse. In this issue, this triple
commitment is achieved, as you will see, through a dynamic combination of content. Academia has tended
to approach spirituality and religion through third-person methods and perspectives, thus reducing Spirit
to materiality. When scholars have ventured beyond the confines of an objective framing, there has been a
propensity to take a first-person phenomenological or a second-person anthropological approach in isolation
from “empirical” methods. In other words, while there are first-, second-, and obviously third-person tradi-
tions of academic inquiry in religious studies, rarely have all three major perspectives been brought together
in one conversation. These varied approaches are too often literally housed in different buildings on univer-
sity campuses. Thus, our aim is to articulate how integral frameworks and distinctions can foster new kinds
of inquiry, practice, and research into our relationship with Divinity.
In alignment with the theme of the first ISE, we decided to have the inaugural issue in this series show-
case the Unique Self. Opening the series with the Unique Self is also appropriate in that these teachings, as
developed and presented by Marc, represent a truly worldcentric and planetcentric mysticism that provides a
powerful way of integrating the enlightenment traditions of the pre-modern East and the modern West. It has
been easy for spiritual traditions to embody a states-based Kosmocentrism, but too often it has been a partial
embrace that does not fully include a mature stage-based emancipatory worldcentric articulation. I believe
this is best explained by the integral distinction of Kosmic state-stages and vision-logic structure-stages. The
Journal of Integral Theory and Practice—Vol. 6, No. 1 v
S. ESBJÖRN-HARGENS
Unique Self gives equal attention to both. This is another reason why it is fitting to start this series with the
Unique Self. One of the defining characteristics of Integral Spirituality, as presented by Ken Wilber (2006) in
his book of the same title, is the notion of “dual enlightenment” (i.e., vertical and horizontal enlightenment).
Marc’s articulation of Unique Self provides the first sophisticated and mature expression of this “unique”
integral position.
Marc presents two articles in this issue. The first article introduces “a new chapter” in Integral Theory
by delivering a rich and delightful introduction to the Unique Self teachings as he has developed them over
the past decade. The second article situates Marc’s contemporary and emergent teaching of Unique Self
within the Kabbalistic tradition of Mordechai Lainer of Izbica. Marc’s articles contribute to the development
of Integral Spirituality in two ways. First, he anchors an emergent creative embodied concept (i.e., the Unique
Self) in a living tradition of awakening. Thus, we have a nice karma-creativity tension/balance. Second, he
challenges orthodoxy by arguing against established interpretations of Lainer’s corpus. This demonstrates
how the development of meta-principles of Integral Spirituality will at times have to go against convention.
Thus, it is paramount that when challenging the establishment we are able to demonstrate, as Marc does, that
we have “done our homework.” Furthermore, Marc’s engagement of Lainer’s texts, especially Mei haShi-
loach (1995), is a great example of Jeffrey Kripal’s (2001) notion of “mystical hermeneutics,” wherein the
reading of mystical texts is engaged with such devotion and transcendental openness that the very act of read-
ing becomes an injunction of mystical practice and revelation.
Marc’s two articles bookend four other articles by various authors. These four articles touch on the
Unique Self teachings to differing degrees, but they all engage in key issues relevant to Integral Spirituality
(e.g., the relationship between science and religion; how we relate to different models of teacherly authority;
the role of developmental perspectives in understanding religious traditions; and the examination of theologi-
cal positions via an Integral approach). Collectively, these four articles provide an engagement that simul-
taneously serves to deepen our understanding of Unique Self and calls us forward into the larger context of
articulating an Integral Spirituality.
As part of JITP’s commitment to second-person expressions of inquiry, for the first time we have
included dialogue transcripts. While there are many good arguments to have done this sooner, for several
reasons it felt particularly appropriate in this context. First, when introducing a new form of spiritual teach-
ing such as Unique Self, it is important to engage in dialogues that serve to elucidate the nuances of the
teachings. This is accomplished wonderfully by Marc during conversations with another spiritual teacher
(Andrew Cohen) and arguably the world’s leading expert on higher stages of adult development (Susanne
Cook-Greuter). Second, both dialogues occur with individuals who raise critical issues around the notion of
Unique Self. This models the importance of refining elements of Integral Spirituality and seeking out per-
spectives that challenge and enliven the presentation of new teachings. Third, this pairing of interlocutors is
in itself is a nice illustration of Integral Spirituality engaging both other spiritual traditions of realization and
academic traditions of extensive research. Fourth, it is worth noting that the first dialogue deals with Unique
Self in the context of state training and the second one deals with it in the context of stage development. This
dual inquiry is important since Unique Self integrates state-stages and structure-stages (i.e., two sides of the
integral coin of enlightenment).
Another format we employ in this issue is an academic book review. Chris Dierkes provides an astute
commentary on Cameron Freeman’s (2010) recent post-metaphysical analysis of the parables of Jesus. This
piece joins a growing collection of valuable book reviews that have been published in JITP over the past two
years. Dierkes’ analysis is a great example of the kind of discourse needed to cultivate a robust dialogue with-
in Integral Spirituality. Dierkes’ review models how to deepen and expand the conversation by affirming the
value of other integral practitioners while exposing constructive critical considerations. It will be important
for the field of Integral Spirituality to have additional academic books published and engaged with in order to
vi Journal of Integral Theory and Practice—Vol. 6, No. 1
EDITOR’S NOTE
forge a community of the adequate. I am pleased to report that there are a number of such books currently in
press, some with the SUNY Press series in Integral Theory and some with other academic publishers.
So as you can see, while this issue focuses on the Unique Self, it uses a range of article formats and con-
tent to model how we might approach Integral Spirituality in a way that is concurrently experiential, dialogi-
cal, and academic. Our next special issue in this series will focus on the Three Faces of Spirit. Hopefully, this
current issue will inspire you to contribute to that forthcoming one. In the meantime, enjoy the cornucopia of
divine delights herein.
REFERENCES Kripal, J.J. (2001). Roads of excess, palaces of wisdom:
Eroticism and reflexivity in the study of mysticism.
Freeman, C. (2010). Post-metaphysics and the paradoxi- Chicago, IL: University of Chicago Press.
cal teachings of Jesus: The structure of the real. Lainer, M.J. (1995). Mei haShiloach. Bnei Brak, Israel:
New York, NY: Peter D. Lang. Mishor.
Gafni, M. (In press). Unique self and nondual human- Wilber, K. (2006). Integral spirituality: A startling new
ism: The teachings of Hasidic master Mordechai role for religion in the modern and postmodern
Lainer of Izbica. Albany, NY: SUNY Press. world. Boston, MA: Integral Books.
Journal of Integral Theory and Practice—Vol. 6, No. 1 vii
GUEST EDITOR’S INTRODUCTION
The Unique Self, A New Chapter in Integral Spirituality
Marc Gafni
It is very exciting to be able to share with you this special issue on the Unique Self. Before discussing
the concept of Unique Self and the history and content of this issue, I would like to place this issue in a
larger context. In conversations with Ken Wilber, Sean Esbjörn-Hargens, Diane Hamilton, Sally Kempton,
and Robb Smith, we all felt it important to have a series of special issues devoted to specific topics in the
emergent field of Integral Spirituality. Our next volume in this series will focus on the “Three Faces of God.”
Future issues will address topics like reading sacred texts, shadow, sexuality, evolutionary spirituality, and
world spirituality based on integral principles. The specific focus of this series of issues will be translineage
Integral Spirituality in all of its expressions. I am delighted to collaborate with Ken, Sean, and Lyn as guest
editor of this series.
I am specifically excited to have our first issue focus on the topic of Unique Self. The goal of this issue
is to present, for the first time within an academic context, the core teachings of Unique Self, and some of the
implications of the Unique Self paradigm. I will begin by sharing some of the background on the evolution
of the term and teaching of Unique Self, which I hope will also impart the flavor and excitement of the early
Unique Self conversations.1 I will then turn to the intention behind the Unique Self offering in general, and,
in conclusion, outline the specific trajectory of this journal.
The history of the emergence of the Unique Self teaching within the integral context is particularly
significant because it makes transparent the important interplay of a number of leading institutions in the evo-
lution of Integral Theory. The term Unique Self, and the first iteration of the Unique Self teachings, originated
in my book Soul Prints (2001), which was based on a series of teachings that I began developing in the late
1980s. In Soul Prints, I explicitly sourced the teaching of Unique Self through my own first-person under-
standing as well as through the work of my lineage teacher, the mid 19th-century radical Kabbalist Mordechai
Lainer of Izbica. In that work I used the terms Soul Prints and Unique Self interchangeably. As time went
on, my understanding of Unique Self evolved through my own teaching and while working on my doctoral
dissertation at Oxford University. I went through an evolutionary process in first-, second-, and third-person,
which significantly developed the teaching from its Soul Prints stage to its current Unique Self expression.
My understanding of Lainer’s work evolved in a crucible of rigorous third-person academic thesis writ-
ing. In re-reading and cataloguing every published passage of Lainer’s work, new strains in his thought be-
came apparent that neither myself nor anyone else I knew in the community of the Izbica readers and teachers
had noticed. Indeed, it became apparent that the scholarship on Izbica was based on some highly significant
misreadings taken from a very narrow selection of texts. It was from a closer reading of Lainer that I drew
the teaching of Unique Self not as an egoic expression of separate self, or as a subtle soul expression, but as
a natural expression of enlightenment.
At the same time, my own first-person understanding and experience of Unique Self was deepening, as
was the important distinction between Unique Self and separate self. I began to recognize Unique Self as the
deeper realization of True Self, as the personal face of essence and emptiness, as the unique perspective of
every individual’s enlightenment. The realization that enlightenment always has perspective was a key pivot
point in my development of the Unique Self teaching.
I then came into contact with a community whose primary discourse was enlightenment as seen through
the lenses of Buddhism (Diane Musho Hamilton), Kashmir Shavisim (Sally Kempton), and Integral Theory.2
viii Journal of Integral Theory and Practice—Vol. 6, No. 1
EDITORIAL INTRODUCTION
Most significant in this community was Ken Wilber. Ken and I engaged in a series of conversations, public
and private, in preparation for my first presentation on Unique Self at the Integral Spiritual Center (ISC). ISC
was convened by Ken in 2004 and functioned until 2008. In its early years, ISC was highly energized with
the promise of a genuine community of peers in the spiritual teaching community. It was a place for genuine
translineage conversation based on integral principles. In its first year, Genpo Roshi presented and launched
his Big Mind process in the integral context. In 2005, I presented and launched the Unique Self teaching in
the integral context. Notably, Ken’s first draft of Integral Spirituality (2006) was prepared as a document for
the teachers at ISC 2, and the section on the Three Faces of God was influenced by some of the important
dialogues that took place around that time in the context of ISC. These conversations included Ken, Brother
David Stendl-Rast, Father Thomas Keating, myself, and many others.
After ISC 2, many participants shared moving responses in written communications regarding the shift
in their own orientation that resulted from the Unique Self teaching. Many felt that Unique Self articulated
a missing piece of the puzzle, which they sensed to be critical but had a hard time formulating because, at
least at first glance, it seemed to contradict the core enlightenment teachings on which they had been raised.
To share with the reader a sense of the translineage cross-fertilization that happened in the context of ISC,
which comes to partial fruition in this volume, Genpo Roshi (2007), for example, adopted some of the core
teachings of Unique Self into his Buddhist framework, resulting in a section in his book entitled “Unique
Self” (pp. 122-124). Terry Patten, another participant in ISC, added a “Unique Self” chapter (pp. 373-381)
to Integral Life Practice (2008), which he co-authored with Ken Wilber, Marco Morelli, and Adam Leonard.
Both of these cross-fertilizations were due in no small part to a series of conversations taking place at the time
between Zen teacher Diane Musho Hamilton and myself. This resulted in Diane being the first to speak to the
voice of Unique Self in first-person through the Big Mind process. The Unique Self teaching further evolved
in preparation for the first Integral Spiritual Experience (ISE), which I was privileged to co-found and co-
direct in deep collaboration with Ken Wilber, Robb Smith, Diane Musho Hamilton, and Sally Kempton. We
made Unique Self the topic of the first ISE (2009). Preceding ISE, we had exchanges with other teachers,
including Jean Houston, Lama Surya Das, and Brother David Steindl-Rast, which enriched the conversation
particularly in furthering our understanding of what Unique Self is not.
At this point in the narrative, we come to the place of this journal in the unfolding of the Unique Self
teaching and the role of this series in the evolution of Integral Spirituality. While my colleagues and myself
were initiating a new dharma, practice, and teaching context for Integral Spirituality through ISE, Sean Esb-
jörn-Hargens, Mark Forman, and their colleagues were launching the Integral Theory Conference (ITC), the
first academic conference devoted to Integral Theory. These two conferences, ISE and ITC, each represented
a different line of development: the formal academic line was represented by ITC and the spiritual practice
and teaching line was represented by ISE. At the same time, some of the academics have significant spiritual
teacher inclinations and some of the spiritual teachers, myself included, have some significant academic incli-
nations. Thus, the cross-fertilization between ITC and ISE now finds concrete expression in this series under
the rubric of JITP on Integral Spirituality.
It is perhaps not accidental that I first met Sean at the inaugural gathering of the Integral Spiritual Cen-
ter in 2005. The seeds that Wilber planted with great care and intention at that gathering are just beginning to
bear fruit.
Unique Self: Why It Matters

In his keynote at the Integral Spiritual Experience, Wilber described Unique Self as “something that is ex-
traordinary, and historic, and not to be denied.” I want to share some of what I see as historic about the Unique
Self teaching, and why its birthing has been one of my primary commitments over the last two decades.
Journal of Integral Theory and Practice—Vol. 6, No. 1 ix