“‘An integral vision’ – or a genuine Theory of Everything – attempts to include matter, body, mind, soul, and spirit as they appear in self, culture, and nature. A vision that attempts to be comprehensive, balanced, inclusive. A vision that therefore embraces science, art, and morals; that equally includes disciplines from physics to spirituality, biology to aesthetics, sociology to contemplative prayer…”
Wilber is aiming at articulating a holistic and polyvalent experience of all the nuances, complexities, intricacies, and eccentricities of lived reality.
This book is a brief overview of a Theory of Everything. All such attempts, of course, are marked by the many ways in which they fail. The many ways in which they fall short, make unwarranted generalizations, drive specialists insane, and generally fail to achieve their stated aim of holistic embrace. It’s not just that the task is beyond any one human mind; it’s that the task itself is inherently undoable: knowledge expands faster than ways to categorize it. The holistic quest is an ever-receding dream, a horizon that constantly retreats as we approach it, a pot of gold at the end of a rainbow that we will never reach.
Wilber seems to begin the project of his text with the assertion of its failure. He not only states that the work falls short but, seems to allude that its inadequacy is actually an integral feature of the project. Failure is, in effect, part of the system. The short-comings are an implicit part of the structure. Wilber, then, goes to say:
So why even attempt the impossible? Because, I believe, a little bit of wholeness is better than none at all, and an integral vision offers considerably more wholeness than the slice-and-dice alternatives. We can be more whole, or less whole; more fragmented, or less fragmented; more alienated, or less alienated – and an integral vision invites us to be little more whole, a little less fragmented, in our work, our lives, our destiny.
“Only Christianity among the world religions enacts the fullness and the finality of a truly actual death, a death that is an ultimate death, and a death that is inseparable from what Christianity knows as an absolute fall.”
But, this loss, this negation, the ultimate death of God still does not go far enough for all this is found present within Good Friday. Holy Saturday is not only the dialectical destruction of the divine, it is at once a much stronger, more foreboding, and a more menacingly traumatic event. It marks the actualized descent into hell. This is incarnational theology at its fullest. This is the incarnate followed through to its absolute end. For a fully realized incarnation cannot simply stop at the descent to earth, the descent to humanity, or even the descent into death but, must ultimately and fully descend into hell. Here God is not only dead but damned.
Altizer writes that “if Jesus is the name of Incarnation, and of a once and for all and absolutely unique incarnation, that incarnation finally realizes itself as absolute death, and only that death makes possible or actualizes a uniquely Christian resurrection.” The centrality of this move within Holy Saturday is key to a proper understanding of resurrection Sunday. This must be the lenses through which resurrection is seen otherwise it not only improperly framed but mistaken, misconstrued, misinterpreted, misread, and incomplete. “[T]he deepest negation embodies the deepest affirmation, or the deepest death is ultimately the deepest life, or the deepest darkness finally the most ecstatic light (Altizer, 56).
Altizer concludes clearly:
“Christianity knows an absolute death as the one and only source of redemption, proclaiming that Christ’s death inaugurated the new creation, and all humanity is now called to participate in this death as the way of salvation. Death, it is true, is a universal way of ultimate transformation, but only in Christianity is redemptive death an actual and historical death, and only in those worlds that have come under the impact of Christianity can we discover records of a full and concrete experience of the factuality and finality of death”
“Only the most ultimate and absolute negation can realize that apocalyptic totality, but this negation is a self-negation or a self-emptying, and only thereby can it make possible an absolutely new totality. Only this totality is a truly resurrected body, so here the resurrected body is a resurrected totality, and a resurrected body only possible as a consequence of an absolute self-emptying”(Altizer, 60).
This is resurrection. This is the importance of Easter Sunday. A wholly new totality emerging, resurrecting from the absolute death of the Godhead plunged into the very depths of Hell. Sunday morning is only seen clearly from vantage and scope of Saturday night.
Due to the incredulous pace of my normative work-a-day life, between wife, kids, work, school, and all that comes with them, there is often an immense gap between the event in which an idea for a post is sparked and its actual construction. The negative of this is that sometimes the post verges upon being outdated before it is ever published, however, interestingly enough, what often occurs as a result of this delay is that the initial event and the originating idea begin to correlate and connect themselves to other unpublished thoughts and events that otherwise may have appeared to be unrelated. This writing is certainly one such example. With that in mind, I hope you will excuse the fact that portions of this writing are based on news stories that are now almost a month or so old. Yet, I hope you will alos still see the relevancy that they still maintain. Enjoy!
The church of this country is not only indifferent to the wrongs of the slave, it actually takes sides with the oppressors…. For my part, I would say, welcome infidelity! Welcome atheism! Welcome anything! in preference to the gospel, as preached by these Divines! They convert the very name of religion into an engine of tyranny and barbarous cruelty, and serve to confirm more infidels, in this age, than all the infidel writings of Thomas Paine, Voltaire, and Bolingbroke put together have done!
If this were not enough of a correlation, when the Occupy encampment was forcibly removed by legal means the protestors released a statement “accusing the cathedral authorities,” in Douglasian fashion, “of neglecting their Christian duty by siding with the rich and powerful.” The Occupy activists stated, “In the fight for economic justice, Jesus threw the money changers out of the temple, but you invited them and instead evicted us.” Rather than unite with those that could very well be they’re greatest allies the Church once again chose to align itself with the elite idols of the empire. In a centuries old occurrence of Stockholm Syndrome the church continues to hold the hand of its captors, embracing tyranny, inequality, injustice, and playing the part of a harlot, going to bed with capitalism.
Perhaps then, revisiting the critique of Fredrick Douglas, Occupiers, Activists, Millennials, Protestors, and “Nones” will all cease to be anti-church movements when the church becomes part of anti-capitalist, anti-hierarchical, anti-authoritarian, and anti-corporate movements, joining the fight against the social and economic inequality and injustice rather than supporting the systems and structures that perpetuate and uphold oppression and exploitation. I would venture so far as to say that those who oppose the church and other religious institutions will cease to do so when the church begins to oppose itself, dialectically negating its own structures and traditions and in essence becoming anti-church itself.