Two Evolutionary Practices of Homo Amor: Live Your Dream and Confess Your Greatness

A Note to the Reader

This piece is a lightly edited transcript of a live talk given by Dr. Marc Gafni on the weekly broadcast One Mountain, Many Paths, founded by Gafni and his evolutionary partner Barbara Marx Hubbard. Thus, the style of the piece is the spoken word and not a formal essay.

Edited by Elena Maslova-Lenin and prepared for publication by Krista Josepha

Celebration in the midst of existential risk

It’s great to be with everyone! Totally, absolutely, wonderfully, wildly great.

I [Marc] am on a movie set in New York, where we are doing some filming. So the lighting is not exactly right, and this is the only place I could find to do One Mountain. They told me, you can’t do One Mountain this week, we are in the middle of filming. But we can’t miss One Mountain. We’re wildly excited to be here. But my light’s not ideal, there might be a little background noise… I apologize for the not perfect circumstance, and madly excited and delighted to be with you! Oh, my God.

We are in Week 299. Can you believe that? Oh my God, we’re in Week 299, which is shocking, and beautiful, and wondrous, and we are beginning to find our way in. Next week is Week 300. And so, I really want to invite everyone to come, bring friends, and we are going to have this fantastic Week 300, which is a huge celebration moment [Click here to register for free].

Celebration is always with a sense of urgency, a sense of ecstatic urgency, a sense of Outrageous Pain, a sense of Outrageous Beauty, a sense of Outrageous Love. We laugh out of one side of our mouths, and we cry out of the other side, we manifest the new world, and we do it all together.

We are in the fullness of the beauty, and we are in the fullness of the pain together.

The other celebration that’s coming up, that I really, really want to invite you — for your own unimaginable joy — to participate in, is this summer, August 6th through 12th, we’re doing the 10th Annual Dharma-intensive Outrageous Love Festival. It’s going to be in Belgium and online. It’s seven days. Oh my God, we need you there, and you need to be there if you at all can! Turn the world upside down to get there, it’s going to be so stunning. It’s this massive celebration. It’s a celebration, even as we’re deeply aware that existential risk — a threat to our very existence — looms.

This is really critical to understand. Someone asked me a few weeks ago in Holy of Holies: Like, existential risk — how can I even breathe or do anything else? This person is a fantastic human being, who is a dear friend, and a student and colleague, and partner, and pillar. So I want to answer that question.

How can we have a celebration when we are in the middle of existential risk, when there is a looming dystopia, when we are poised in this time between worlds and this time between stories, when we’re poised between utopia and dystopia? Shouldn’t we just be shouting from the rooftops? Even to mention the word celebration, shouldn’t that be obscene?

Elena Maslova-Lenin Sonnet 78. Thou Art All My Art

You can’t change the world unless you are willing to already live in the world that’s already changed

We are at this critical inflection point in history, which people are, for the most part, unaware of. The pandemic made people a little more aware of it, of what we’ve been talking about here for a decade:

  • that our systems are not too big to fail;
  • that there are systemic structural weaknesses in the very fabric of how our Reality is built today, which will cause it to collapse into a dystopia — or worse, into an imploded existential risk.

If that’s actually the case, how can I even talk about celebration? Isn’t that obscene?

Does everyone get the question? It’s a big question.

I want to talk about that more at length this summer at the Festival, and maybe in a couple of weeks in a couple of One Mountains. But here, I just want to say one sentence. It is a sentence that clarified for me this past week, I just want to give you this one sentence. Here’s the sentence.

You can’t change the world unless you are willing to already live in the world that’s already changed.

That sentence just emerged this week. It’s a fantastic sentence. When it emerged (I was in a deep three-day seminar), I was ecstatic.

It’s a beautiful sentence. You can’t change the world unless you’re willing to already live in the world that’s already changed.

Can you track what that means?

What that means is:

— If you are going to change the world,
and you realize the corruption,
and the suffering,
and the betrayal,
and then you realize — even more deeply — the eminent potential catastrophic or existential risk in either the next 100 years, or 50 years, or 400 years, it’s unclear,
and you are not sure how to change it.

… then what happens?

You become bitter.
You become broken.
You dry up.
Your soul shrivels.
You dry up like a raisin in the sun.
There is no place for laughter anymore.
There is a kind of deep — not sadness, but a kind of cynicism, bitter cynicism that sets in.

I have met my friends, many beautiful people I’m close to today, who began as great visionaries, and are now bitter and cynical. You become bitter and cynical when you are so involved in transforming Reality — which we should be: I’m involved in it 24 hours a day, even when I’m sleeping — but when you are so involved that you stop living in the world that’s already changed.

Meaning: you have to live the dream!

Langston Hughes, the black poet, writes:

What happens to a dream deferred?
Does it dry up, like a raisin in the sun?

In other words, you delay the dream:

  • The world is going to be great in the next world, in heaven, in the next millennium.
  • But right now, it’s broken.
  • So we all have to just do everything we can to create that new world, and until then, anyone who is laughing, and anyone who is making love, and anyone who is celebrating is obscene.

No, it’s not that way. It’s not that way at all.

You have to be able to laugh even in hell.
You have to be able to celebrate even in the midst of chaos, and breakdown, and intense suffering.

Because our capacity to heal the suffering, our capacity to transform Reality, depends directly on our having direct access to the taste of the liberated world.

Once we can’t taste the liberated world, once we can’t taste what it feels like to be Homo amor, to be the new human and the new humanity, who is not only omni-considerate for the sake of the whole, but who is in mad celebration of Reality, who is experiencing joy pouring through them — we cannot change the world.

Not that the joy occludes the tears, but the joy is fundamental and present.

  • You have to eat well, and you have to savor the food, and let the food love you open.
  • You have to live in your body,
  • and you have to let colors blow you away,
  • and great literature, and friendship, and song, and lovemaking, and massage.
  • You have to live the dream!

You can’t change the world unless you’re willing to already live in the world that’s already changed.

That’s a new practice, I want to call that practice: Dream Time, and the “verb” version of that practice is: Live the Dream. Because otherwise:

What happens to a dream deferred,
Does it dry up like a raisin in the sun?

We are going to change the source code of culture

So this summer, at the 10th Outrageous Love Festival, there are two things happening. One is, we are actually getting together as da Vinci, taking our seat at the table, in this moment which demands a new Renaissance. And we are saying:

Our hearts are big enough to take it all in.
We are going to breathe in the joy,
and we are going to breathe in the suffering,
we are not going to look away,
and we are going to actually evolve the source code.

We are going to actually change the source code of culture, which means we are going to tell a New Story of value, which is the only way to change the vector of eminent dystopia, which is precisely what Leonardo da Vinci did in the Renaissance.

As the old world order of the traditional world (pre-modernity) was breaking down and the new world order hadn’t yet emerged — as the old story of traditional world was breaking down, but the new story hadn’t yet found its way and emerged, in this time between worlds — what da Vinci understood is that what he needed to do was: he needed to begin the telling of the New Story.

And he told the New Story.

  • It was a New Story of what it means to be a woman, and about the relationship between men and women.
  • It was a New Story about how to do science, the third-person method and empirical validation.
  • It was a New Story about universal human rights.
  • It was a New Story about the relationship between the infinite and the finite, between Goddess and God and the human being.
  • It was a New Story about relationships between human beings.

He told a New Story, and that raised all boats, and invoked the great dignities of modernity.

Now, as we have said many times:

  • To the precise extent that that storyline was good and accurate, and rooted in value, it actually birthed the dignities of modernity.
  • But to the precise extent that that storyline was awkward or warped, or corrupted, or missing key dimensions, it began to generate the disasters of modernity, which led directly to this moment of extraction models, and exponential growth curves, and exponential weaponized technologies held by rogue non-state actors, and the race to the bottom, and the tragedy of the commons, which generates, for example, systems of AI that shouldn’t be generated, etc.

In other words, it generated the world of today, which is governed by a success story — which is the only story we have left, because da Vinci didn’t get all of the story right. And even the parts that he got right, others, who took over and hijacked the narrative, didn’t get right. The broken narrative is what has generated the moment in which we are living in this success story, which is rivalrous conflict governed by win-lose metrics.


And so, we respond to that by telling this New Story of value. One of the things we’re going to do at the Outrageous Love Festival is we are going to take this New Story of value, we are going to recapitulate the last 10 years, and take it the next step in a huge way. That’s one.

Sabbath is the technology of living the dream

But there is a second thing happening at the Festival, and there is a second thing happening at every One Mountain. There is a second thing that needs to happen in the lives of all of us, as we cross over to be the new human, to be Homo amor, the fulfilment of Homo sapiens, to invoke the new human and the new humanity, which is:

  • You’ve got to live the dream now. You can’t change the world unless you are willing to already live in the world that’s already changed.

I’m going to tell you something wild. One of the primary technologies of the ancient lineages is exactly this, it’s living the dream. Does anyone have any idea what that technology is called? That technology is called Sabbath.

That’s what Sabbath is.

Sabbath means that for 24 hours, every seven days, you live the dream.
For 24 hours, every seven days, there are no social hierarchies.
Every man, woman, and child, every servant, rich or poor — socio-economic distinctions disappear.
We don’t focus our creativity into shifting the external world.
We take that creativity, and we direct it inward, and we actually create ourselves.
We literally re-soul ourselves.
Shabbat va-yinafash: you shall Sabbath and re-soul yourself — a sacred text.

So, Sabbath is the technology of living the dream.

I want to tell you something wild. Stay close, friends. Are we together, everyone’s with us?

This is wild!

When I was in Dharamsala, I spent some really beautiful time with the Dalai Lama. It’s a story I’ve told you at other times, how I got there, and how we met; we had an argument, and he invited me to come to Dharamsala, and we spent some really crazy beautiful time together, both private time and public time. In the private moment, he said to me, how did the Hebrew wisdom tradition survive the exile?

Because, of course, the Tibetan exile today is very real. The Chinese have crushed Tibet, and there’s this huge Tibetan exile. He’s in Dharamsala in northern India, which is where I met him the second time; we met first time at the Pope’s summer residence in Castel Gandolfo, but we met the second time in Dharamsala in his home.

He said, the Hebrew wisdom tradition, how did they survive?

I said to him, Sabbath!

Do you get this, everyone?

What does Sabbath mean? When this tradition went into exile, instead of focusing all of the energy on the revolution, on how are we going to liberate ourselves from the exile? — although that happened, that was true, there was an enormous focus on how can we liberate ourselves from the exile and actually reestablish this Hebrew wisdom vision? There was an enormous emphasis on that — but at the same time, there was this notion of Sabbath, which meant that

no matter where you were,
no matter how brutal the exile,
no matter how harsh the pain,
no matter how outrageous the pain,
every seven days, you live in outrageous beauty.
Every seven days, you live in Sabbath, and Sabbath is the liberated world.
Sabbath is to live the dream.

Sabbath is the realization that you can’t change the world unless you’re already willing to live in a world that’s already changed.

Wow, does everyone get how huge that is? It’s huge!

Laughter matters

  • Homo amor has to be a revolutionary, and Homo amor has to be an evolutionary.
  • Homo amor has to be tilting against every windmill — but with strategic excellence, and being willing to engage in conversations of strategy, and being willing to step up, and go all the way in this lifetime.
  • And, Homo amor needs to be already living the dream.

Can everyone feel that? It’s gorgeous.

I’ve mentioned it to y’all before, and maybe we’ll come back to this at the Festival. I want to just give you one last piece of it, and it is so beautiful.

It means that laughter matters.
It means that we should be smiling.
It means we should be laughing.
It means we should literally be in a felt sense of joy.

Umberto Eco wrote a very important book that I sometimes mention, and I hope to get back to it this summer, called In the Name of the Rose. It is a story about a medieval monastery in which the monks start dying, and people aren’t sure why. This monk who is higher in the hierarchy comes to investigate. It is a long, dramatic story. But in the end, he reveals that all of the monks who died were poisoned, because each of them had gone to the library of the rectory and taken out Aristotle’s book, Nicomachean Ethics. They would study it, and they’d be interested in laughter, and they’d turn to the page on laughter, joy, humor. But the assistant rector, the assistant friar, poisoned that page on laughter, so anyone in the monastery who went to learn about laughter and its importance, they would turn the page to that page on laughter, and they’d be poisoned.

Not because that monk began as an evil person who would poison people.
He began with the dream of a better world.
He thought the world was lost, and he was utterly committed to bringing in a better world.
But he didn’t understand, in this world of abject suffering, how can people be laughing?
That’s somehow a violation of Christ!
It’s a violation of the God-Force.
So he poisoned people who were laughing, in order to be able to heal the world.

Does everyone get that? Go back to Langston Hughes:

What happens to a dream deferred?
Does it dry up like a raisin in the sun?

So, friends, let’s laugh.
Let’s laugh together.
Let’s laugh insanely, and let’s laugh sanely.
Let’s celebrate.

We celebrate this week in One Mountain, and we celebrate next week, week 300.

Krista Josepha is going to send us a huge invitation, holding us as she does, and we are going to celebrate this summer. Again — it’s the most important sentence in the world:

You can’t change the world, we can’t change the world, unless we’re willing to already live in the world that’s already changed. Live the dream!

That’s our introduction today. That’s the couple of notes I wanted just to take us inside with, as we talk about celebration and existential risk in the same breath. My friend, several weeks ago, in a Holy of Holies sessions wrote me a note:

All I can feel all the time is existential risk, how can I celebrate?

It was such an important question, and this person spoke for so many people. I’ve gotten versions of that question from the best and the brightest and the deepest. I just think it was just so important that we get this and we feel it. Total celebration and pain, both at the same time. We laugh out of one side of our mouth, and we cry out of the other side.

Code: Confession of greatness

More than confessing their sins, every human being is obligated to confess their greatness.
Every human being is obligated to live their greatness.
Obligation, duty, honor, and nobility are not social constructions of Reality.
Obligation, duty, honor, and nobility are real.
Your greatness is your Deepest Heart’s Desire.
To confess your greatness is to confess your heart’s desire.
And we must also confess our vulnerability.
To confess our greatness without our vulnerability is to lie to ourselves.
To confess our vulnerability without confessing our greatness is to deny God.

Confession of sin became a tool to subjugate people into servitude

Are you celebrating?

We are celebrating. Like, massive celebration, we’re celebrating!

Just feel that energy of celebration, we are celebrating!

That’s what festival means; festival means festivity. That’s what Hallelujah means. Hallelujah is hallel, which is ecstatic celebration; ecstatic celebration at the hardest times. We hold it together.

I want to talk to you a little bit about confession of greatness now. It’s wildly exciting.

Then we’re going to come together, and we are going to do prayer. Because prayer is part of celebration, it’s part of confession of greatness, and we are going to not skip that this week. Last week we didn’t, because we were deep in the dharma of moving beyond the Roe vs. Wade polarization. By the way, it was wildly important, maybe one of our most important weeks ever last week. If you really want to get a sense of what’s going on with Roe vs. Wade, it is worth listening to the last week [read the Medium article and watch the replay here], and what we need to do to create the new world, and to move beyond the polarization we are in. We are going to come back to that in the next couple of weeks.

Let’s go to confession of greatness.

What does confession of greatness mean?

What does confession of greatness mean?

Let’s see if we can capture this in the best way that we can.

Why do we need to confess, and what does confession mean?

Confession is this major idea, what do we identify confession with?
— Church.

What do you confess?
— You confess your sin, and the word sin in Hebrew is chet.

It’s one of the few things that the New Age actually got right. It is translated in a number of tracts which come from the New Age world, and they translate it accurately. It’s a word from archery, the world of Zen, and the art of archery.

Chet means, quite literally, to miss the mark.
You missed the mark, you blew it.
In other words, you got it wrong, you made a big mistake, which was actually a big violation.
So you confess your sin.

Now, confession became, in the classical Christian liturgy, the very center of service.

It’s not that it’s wrong. To be able to recognize where I missed the mark requires enormous courage. Confession of sin, however, moved beyond that courage, and confession of sin became a tool to subjugate people into a kind of servitude. Because the emphasis on the places that we are broken began to obfuscate or occlude those places that we are whole.

And the sin, or the breakdown, or the missing of the mark…
… there’s no person who doesn’t sin every day.

Not one person in the world who doesn’t sin every day, in one way or the other.

We don’t even like the word sin; we don’t like to use that word anymore. As Thomas Carlisle said, quoted by Matthew Arnold: Socrates is terribly at ease in Zion. Socrates is Western thought, at ease in Zion, Zion meaning a place where you are actually held accountable, where there’s this notion of sin.

Actually, sin is not a bad idea. Sin happens when we violate certain things.

  • For instance, when we are not kind, we don’t just miss an opportunity for kindness, there is actually a violation of the nature of Kosmos.
  • When we are not madly loving, it’s not just we weren’t madly loving, we are violating The Universe: A Love Story.

Sin means that there’s an ontological violation of something that’s real.

But as we all know, sin got hijacked.

As we all know, sin became a tool of oppression.
As we know, sin became a tool of suppression, a tool of domination.

And so, that notion of confession, in the courageous sense, got hijacked into something that demeaned our humanity. It degraded who we are.

The new locus of confession has to be confession of greatness

In order to recover our identity, we don’t need to leave confession behind. But as we begin to articulate a world religion, as we begin to articulate a world spirituality — a world religion which is a context for our diversity, a world spirituality which is a context for our diversity — we need to reclaim confession.

But to reclaim confession, we can’t go directly to confession of my brokenness, which is confession of sin. We have to go to confession of greatness, and that’s so critical. The new locus of confession has to be confession of greatness. But not as a spiritual bypass, not as a pollyannish idea. Actually, confession of greatness is far harder than confession of sin.

Here’s where it starts to get wildly beautiful and insanely interesting beyond imagination.

Confession of greatness demands something of us that’s exponentially more beautiful, true, and good, exponentially greater than confession of sin demands.

Because basically, if you are in violation all the time, if you are sinning all the time, well, what does anyone expect from you? In other words, if you are a worm, if you’re a fallen creature, if you’re lost in sin — well, that’s just who I am. Why would you expect anything else from me?

If you are a snake, well, then you are going to poison people.

There’s an old Zen adage which my friend Dan Hamilton used to share with me all the time:

  • Trust people to be who they are.

Basically, if you tell people, you are sinful, and then they become sinful, then trust them to be in violation.

  • If I am a worm, I’m just going to be a worm.
  • If I am fallen, well, I’ll just be fallen.
  • If I am just a materialist, separate self, who is a product of a meaningless Kosmos which is utterly random, with no context of intimacy, and a higher sacred order, and a sense of ultimate meaning and ultimate value, well, then I will be an expression of that breakdown.

But that’s actually not accurate.
That’s not who I am.
It’s not the nature of Reality.

I want to cite a text for you, with your permission. It is one of the insanely beautiful texts. It is a sacred text from the original text called the Torah, and it is in a book called Deuteronomy. It’s in Book of Deuteronomy, Chapter 26. Everyone is familiar with it, even if you’ve never read it, because it’s the place where we talk about pilgrims. It’s where the idea of being a pilgrim comes from.

So, the pilgrim goes to the Temple. The pilgrim goes to Jerusalem, and when the pilgrim goes to Jerusalem, the pilgrim is a philanthropist, and the pilgrim offers what are called tithes, a 10th of the income — a tithe for the poor, a tithe for the educational institutions. There’s a whole set of tithes, in which we share. (Unlike Google and Amazon which manage to pay no taxes, unlike techno-feudalists that pay no taxes, unlike a world in which we don’t distribute taxation evenly. Actually, taxation needs to be distributed in a beautiful way. Taxation is a privilege: I get to participate in sustaining the evolutionary communion of pioneering souls. So I am giving my tithes).

The pilgrim goes to Jerusalem, he gives his tithes, and then there is a declaration that the pilgrim says.
What does the pilgrim say?
I’ll just give you four or five words of it. He goes to the different tithes, and he says, assiyti kekhal siwwitani:

  • I’ve done it all perfectly. Everything you asked for, I’ve done it all. Fantastic. Perfect. I got it. I hit the ball out of the park.

Then, the Masters in the third century said that this text in which the pilgrim says, I hit it out of the park, I did everything you asked from me and I did it perfectly, that’s called confession. It’s a text in the second century actually, in a tractate called Yoma, Chapter 3, Subsection 5.

This text of I’ve done it all perfectly is called confession.

Why is it called confession?

Because in this moment, you are confessing your greatness.
We are confessing our capacity.

  • I was commanded; there was a responsibility placed on me.
  • I needed to support the evolutionary communion.
  • I needed to step up and tithe, and I knew exactly how to do it.
  • I did it courageously, and I did it generously.
  • I did it fearlessly, and I did it perfectly.

That’s my confession. In other words, my confession is my greatness.

But stay close, friends. This is so deep, this is like the deepest of the deep. The only thing that actually holds me accountable is my greatness. You see, if I have this capacity, well, then Reality demands it from me. I only count if I’m accountable, and I’m only accountable if I actually possess greatness.

Confession of greatness is always unique

Here’s the next stage. Greatness is never generic.

It’s a very important sentence, there’s no generic greatness.

For our European friends and our Chinese friends, the word generic means one-size-fits-all; the same for everyone. Generic is the opposite of unique. There’s no generic greatness; there’s no generic confession of greatness. There’s only Unique Self greatness. My confession of greatness is unique.

For instance, Claire Molinard just began, in the last nine months, a Unique Self Institute. That’s her greatness, it was her unique calling. It is her unique vision, and it is going to be birthed formally in the world this fall. So, that Unique Self greatness — of actually stepping in and creating from scratch this Unique Self Institute, and bringing all of the Unique Self teachings together under one roof, and she’ll be giving a Unique Self course next year — that was her greatness.

But Claire’s confession of greatness might also require that she engage her three daughters in a particular way, and welcome her husband home. This wonderful man, who Claire has told me and all of us about over the years, Eric — to welcome him home in a beautiful way. That might be her greatness. There might be some moment between her and Eric where it’s kind of hard. She’s got to reach deep down in herself, and blow it away with love, in a way that only she knows, and no one else can call her on in the world but herself. That’s her greatness.

That applies to Claire, and it applies to Jacqueline, and it applies to Jamie, and it applies to Chahat, and it applies to Kristina, and it applies to Krista Josepha, and it applies to Benjamin, and it applies to every single person who’s here. It applies to Ugis, and to Utz, and to Roxanne, and to Becca, and to Medea, and to all of us. My confession of greatness is my Unique Self confession. It’s always the confession of my unique greatness, because it’s only my Unique Self that holds me accountable.

Does everyone get that?

You live the dream in your moments of greatness

Now stay with me for a second, we are going to put the two pieces of today together. You see,

— even when I haven’t transformed all the way (and no one’s transformed all the way)…
— even when I am still a work in progress (and everyone’s still a work in progress)….
— even when I am an imperfect vessel for the light (and everyone’s an imperfect vessel for the light)…

… I can still live the dream, and I live the dream in my moment of greatness.

In other words, it’s not just about the liberation of the world. Celebration before the world is liberated is the first part of our talk today. You’ve got to actually live the dream; you’ve got to actually be willing to already live in the world that’s already changed. But that’s true not just about the public world, it’s true about my personal world.

In other words, even before I am transformed — that would be a kind of secular word, a religious word would be even before I’m redeemed, and the Eastern traditions word would be even before I’m liberated, whichever word you like: transformed, redeemed, liberated — even before that happens, you’ve got to live the dream.

Live the dream means to identify your moment of greatness, and know that that’s who you really are, and celebrate that moment of greatness.

The celebration of your moment of greatness is what it means to live the dream. I am willing to celebrate it, and not to succumb to the voices that say: “Oh, you did that great once, but that’s not who you are. Oh, one time you really showed up, but look at all the times you didn’t show up, look at all the times you failed.”

95% of the game is the willingness to fail

We have promised each other these five Dharmic principles of baseball we haven’t gotten to yet, but I will give you one of them in advance.

  • In baseball, you fail far more often than you get on base.

I was with my son a couple of weeks back, and we saw two games in a row at Oracle stadium. It was awesome, a lot of sun and a lot of sunburn. It was 18 innings. One game on a Tuesday evening, the next game on a Wednesday morning. We came two hours early each time to be there for batting practice, and we were watching baseball. Basically what happens is, almost no one gets on base. My son made me promise that I won’t do anything else during the game, which I didn’t, so I watched the game intently with him. We got these great seats, like 10 seats behind the dugout, and we’re watching the game. Most of the time, people struck out, or they popped the fly, so the ball was caught and they were out.

I want you to get what this great American game of baseball is. We’re Dutch patriots, and we’re German patriots, and we’re Swiss patriots, and we’re Chinese patriots, everyone from around the world, South America, we’re Estonian patriots. But today happens to be July 3rd, so it’s the day before the Fourth of July, which is America’s Independence Day, and America’s great sport is baseball. So this is our honoring of the Fourth of July, the honoring of baseball. What’s baseball? Baseball is actually the best of America, and it’s the willingness to fail — what Zion and I basically watched is men failing. That’s what happened. Most of the game was people failing, and only occasionally would someone get on base, only occasionally would someone get a hit. The scores were 2–1, 3–1.

So, 95% of the game is the willingness to fail, and then get up in the batter box again.

Not to fall into a depression,
not to fall into self-loathing,
not to fall into a collapse of self.

But to know:

I’m going to get up,
I’m going to pick up that bat again,
I’m going to get in the right position, and
I’m going to do everything in my power for the sake of the larger communion, as part of the Unique Self Symphony of my team, to have that bat connect with that high-speed ball, and sail out of the park.

Like, wow!

I keep failing, and failing, and failing — and I keep getting up in the batter box, knowing that at some point I’m going to come home. Because that’s what all of baseball is about. It’s about getting home, getting to home plate is what it’s called.

See, that’s what confession of greatness is.

Confession of greatness means that I keep failing, I keep falling, again and again.
I am in the same pattern, and I’ve been there for 20 years or 30 years.
Then I’ve got this one moment when Oh my God, I was there!
My heart was open.
I was kinder than kind.
I was madly loving.
I was creative.
I was present.
I was audacious.
I was courageous.

— That’s actually who I am.

Kook, the great evolutionary mystic, writes, amittat mahuti mit-galeh birik a-gadlouti: the essence of who you are is revealed in your moment of greatness.

That’s actually who you are. All of the failures — that’s part of the rules of the game.

  • The capacity to go up, and realize that you’re up, that Reality is calling you, and the team needs you.
  • That you get over all the times when you struck out, and all the times when you popped the fly, and you’re actually willing to do it.
  • Sometimes you even work together with other people, and you hit a ball up high. They catch the ball, but another runner steals a base.
  • And so, sometimes you’re getting yourself on base, and sometimes you’re moving forward evolution itself.

When all of Reality cheers your moment of greatness

Confession of greatness means:

I’m playing baseball, I am up to bat, and who I am is who I am when that bat cracks the ball and the ball sails, and sails, and passes the lights, and — in San Francisco — goes into the bay. Bases are loaded, and it’s a homerun. The entire stadium gets up and cheers at the top of their lungs, and I walk those bases. That’s my moment of greatness. That’s who I am.

In the world, those home runs are usually hit not in public, without an audience. Heroism takes place in private, in moments in which no one would know that I am actually called in that moment to my Unique Self. The moment when I take my unique risk, I celebrate my greatness, I recover my Unique Self, I be the best that I can possibly be, and even more,

— — and, actually, all of Reality cheers — all human beings that ever were, or will be, living in that Akashic field, as the Buddhist sutras say, beyond time, literally, all of them cheer…
— when I take my unique risk,
— when I live in that moment of greatness,
— when that bat connects with that ball.

If there’s any trust and love between us, and I hope there’s a lot, I can promise you this:

  • If you would actually feel what’s happening in Reality, and the symphony of Reality, you would realize that literally, billions of people across space and time rise to their feet, ecstatic, cheering as you walk those bases. Knowing that that’s who you are, that’s what it means to confess your greatness.

That’s what it means to confess my greatness.

That’s what it means to confess our greatness together.

We’ve got to begin this today.
We’ve got to talk about living the dream in the collective world, living the dream in the public square, living the dream in our personal lives and our collective lives.

We talked about celebration: being willing to live in the world that’s already changed. Because we understood that you can’t change the world unless you live in the world that’s already changed. Meaning, I go into Dream Time, I celebrate, and I live the dream. I don’t defer the dream.

But in my own life, the same thing is true.

Just like we need to create One Mountain, we need to create a festival in the public square. Meaning we need to live the dream, even as we are madly committed to the evolution of the source code, and to addressing existential risk. To be Homo amor, to cross the other side, to face this moment between stories and between worlds, we need to be able to laugh at the same time; we need to be able to live the dream, we need to be able to not defer the dream. That’s in the public square and the public space.

In our personal lives, even as we fail again and again, we have to realize that’s actually not who we are. That the essence of who you are is revealed in your moment of greatness. That’s the first Dharmic principle of baseball, that’s the Fourth of July.

That’s what liberation means at its best:

I am willing to confess my greatness, and it’s only that confession of greatness that calls me home.

Celebrate every Sunday in One Mountain:

Join Dr. Marc Gafni and the entire community in an evolutionary celebration this and every Sunday in One Mountain, Many Paths. Click here to register for free.



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Dr. Marc Gafni

Dr. Marc Gafni

Author, Visionary Philosopher, Evolutionary Mystic, Social Innovator, and the President of the Center for Integral Wisdom.