Dr. Freeman

For Part 1 Click here

To continue the surprising and generous response to this post I just want to turn this inquiry upside down and begin by showing that there is indeed a strong and significant overlap between the Integral framework and the basic tenets of the Christianity (at least as I see them). For starters, “Free to be Fully Human” – the creative tension between Freedom (human) and Fullness (divine) at the core of the Integral Life catch-phrase, corresponds exactly to the paradoxical nature of orthodox Christology – where the person of Jesus is held to be 100% divine (free) and 100% human (full).

Moreover, in SES (volume 1 of the Kosmos trilogy), KW also unpacks the interlocking and overlapping conjunction of humanity and divinity (“Free to be fully human”) in Christianity in terms of the Non-dual union of Other-worldly Ascent and This-worldly Descent, which is also an integration Eros and Agape… where Eros is the love of the human (lower) for the divine (higher), and Agape is the love of the divine for the human.

So where the Christian story holds to the Absolute Paradox of God-in-time, in SES Ken also maintains this same kind of secret non-dual union of Eros and Agape: where Ascending and Descending paths are inextricably interwoven, as he writes in his footnotes on the Real: “the realization of the One-in-the-Many and the Many-in-the-One, is, of course, common and definitive of all Non-dual schools”[1] an insight which also points directly to the paradoxical teachings of Jesus and a profound convergence between Integral and Christianity…

In this respect one of the key points of SES is that an emphasis either too much Eros/Ascent or too much Agape/Descent have their own distinctive and correlative pathologies. The shadow of a merely Ascending (Eros) path is called Phobos (a repression or avoidance of the material-sensual world) the characteristic dysfunction of Western monotheistic religion; while the shadow of a merely Descending (Agape) path is Thanatos (a fixation to the material-sensory world) what Freud called the death-drive and something that is commonplace in flatland…

So where the secret Non-dual embrace of Integral can help to re-imagine, re-contextualize or re-configure the Christian tradition, and balance some of the lop-sided perspectives that have prevailed in Western Christianity, there is also something about the Gospel story of “the god-forsaken God” that slips through the AQAL net and offers a distinct alternative to the Eastern (Non-dual) enlightenment traditions.

The (real/apparent?) dissonance here has been put well by Slavoj Zizek (see The Puppet and the Dwarf: the Perverse Core of Christianity 2003) who reminds us that the Great Chain philosophy that underpins the basic orientation of the Integral model is actually a pagan philosophy (as exemplified by Plotinus, the Neo-Platonic mystic-philosopher). That is, the notion that we have to throw off the lower world of the flesh (material-sensory), purify ourselves and advance through higher stages from body to mind to soul to union with the One – is a purely Ascending (or pagan) philosophy… It has nothing to do with the Gospel message that “Jesus is Lord” (i.e. Caesar is not!) and denotes the very movement from the human to the divine (Eros) that Christianity overturns and reverses with the “Logos made flesh” (Agape)…

To get to the heart of the matter, according to Zizek (arguably the most radical Christian thinker alive today), the primordial fact is the “non-coincidence of the Absolute with itself.”[2] This means that God is not at one with God’s self. There is an irreducible gap or tension in the heart of the Real that refuses any proper resolution or any mediation of opposites in a higher synthesis - i.e. there is no such thing as a secret Non-dual union… There is only the inherent gap of the One with itself – an Absolute Paradox - and this is particularly true of the Christ-event, the dividing point of Western history where God becomes “en-fleshed”, fully participates in the worst that the life-process has to offer, and puts radically into question all other man-made religions and philosophies, which in the wake of the crucified One are exposed as barely concealed and all too human attempts at self-deification…

The key difference here is that with Jesus and his death on the Cross, the fundamental gap between humanity and the divine is now radically transposed into God’s own self. This means that the very thing that once seemed to separates us from God (suffering, abandonment, death) is now the very thing that unites us with Him… That is, in my weakness and abandonment, when I am vulnerable and powerless - precisely then I am identified with Christ, the God-man, the one who was also abandoned and powerless on the Cross. As Zizek says, “we are one with God when God is no longer one with Himself, but abandons Himself, ‘internalizes’ the radical distance that separates us from Him. Our radical experience of separation from God is the very feature which unites us with Him – only when I experience the infinite pain of separation from God do I share an experience with God Himself (Christ on the Cross).”[3] For Zizek, the basic message here is that “God now trusts us” (i.e. the supernatural mythic God that guarantees an orderly universe is dead), and he goes on to argue that this is the only original freedom and fullness available to the Western tradition.

So in Christ, God becomes Incarnate (finite, temporal) and descends into the pain and messiness of life, God internalizes the painful gap between the human and the divine and becomes one of us, a broken, imperfect and suffering creature… and this Agape (descending) path is in direct contradiction to pagan (and Eastern) religions in which human are to purify themselves and move to the higher spheres of the Great Chain of Being.

So where Christianity finds an inseparable union with God in identifying with Christ crucified, the love of God in Christ is a radical disclosure of the “non-coincidence of the Absolute with itself”, the gaping wound in the heart of God’s own self… as German theologian Jurgen Moltmann says: God cannot love if God cannot make himself vulnerable.3 And just as Christian gospels tell us that God is radically present to us precisely when God is not at one with God’s self, the paradoxes of Jesus on the Kingdom of God also renounce all attempts to collapse this minimal difference (or irreducible gap between opposites) by either reducing one aspect to the other or enacting a “higher” synthesis of opposites.

The point here is that there is a paradox at the heart of things, or what Zizek calls a “structure of imbalance”– a paradox that was also alluded to by Ken Wilber at the end of SES (1995) when he gives an all too brief prelude to Volume 3 of the Kosmos Trilogy (still as yet unpublished). Given a working title The Spirit of Post-Modernity when summarizing the basic contours of Volume 3 Ken says that all of our endless dualisms (agency/communion, coherence/correspondence, integration /differentiation, etc) are fated to battle it out forever, with no side ever, ever ultimately winning – and here we have what Zikek calls “the Real of irreducible tensions as such”, where Yin and Yang never find any ultimate reconciliation.

So there is an irreducible tension, gap or antagonism at the heart of the Kosmos, and in the Incarnation (the central mystery of Christianity) what we call God is precisely that which is fully present (and therefore becomes real) in the midst of this absolute contradiction… And in the same way, just as the teachings of Jesus challenge and overturn the ‘rational order’ of the pagan universe with a paradoxical reversal of meaning – or a “weird intrusion” that interrupts the semantic code of the default (pre-given) world - Christ himself is the ultimate diabolic figure, insofar as diabolos (to separate, to tear apart the One into Two) is the opposite of symbolos (to gather and unify).

As the Absolute Paradox (the irreducible gap in the heart of the Real) Christ brought the “sword, not peace,” in order to disturb the existing harmonious unity and turn the world as we know it inside out and upside down. Thus the Christian stance is radically different from the teachings of New Age (pagan) philosophy and Western Buddhism which claim that the universe is the abyss of the primordial Ground in which all “false” opposites - good and evil, appearance and reality, light and dark, etc. - coincide. Christianity proclaims as the highest action precisely what New Age paganism condemns as the source of all evil—the gesture of separation, a principle of ir-reconciliation, an event of rupture, a drawing of the line, a singular truth-event, a clinging to an element that disturbs the balance of the All…

This is a pretty radical position but as far as I can see the paradoxes of Christianity are thoroughly orthodox, and they also evidenced in the parabolic structure of Jesus’ teachings on the Kingdom … And while there is indeed space for convergence between the Non-dual embrace of Integral and Christianity, as Zizek says of the New Age philosophy of ‘cosmic balance’, which seeks the global harmony opposites: “precisely what I find horrible in these new forms of spirituality is that we are simply losing our sense for these kinds of paradoxes, which are the very core of Christianity.”[4]

So the question here for me is this: Does the Absolute Paradox of Jesus Christ (God-in-time) reveal the secret Non-dual embrace of Eros and Agape, Human and Divine, Ascending and Descending currents, or is this “Kosmic balance” precisely what the paradoxes of Christianity break open and throw into question with the scandal of the crucified God and the non-coincidence of the One with itself?

That is, are we, like a good psychoanalyst to resolve the enigma of existence by supplanting it by an even more radical enigma? I don’t know the answer to this one, but any and all comments would be appreciated…

When it comes to the question of entering the Kingdom, we do have this memorable aphorism from Jesus: “Enter through the narrow gate. For wide is the gate and broad is the road that leads to destruction, and many enter through it. But small is the gate and narrow the road that leads to life and only a few find it.”[1] So we enter the Kingdom through the narrow gate, which in contemporary terms means we are to live with Jesus’ paradoxes - the creative tension between opposing perspectives, and this is indeed the road less travelled…. and about as much fun as child birth.

So Jesus does not say that the Kingdom is “always already” within us, that it has always and already been there, and that we need simply awaken to what we have all along possessed. Were that the case, then the Kingdom would be a matter of Platonic “recollection,” of anamnesis, and entering the Kingdom would amount to nothing more than a kind of Neo-Platonic conversion, a turning in that recovers what we have always possessed but have lately forgotten. This is a very Greek metaphysical (and even an Eastern Enlightenment) view of things and essentially at odds with the temporality and historicity of biblical experience.

So I’m not sure it’s a good idea to simply conflate the Kingdom with either the Greek metaphysics of ‘recollection’ or Eastern Enlightenment teachings on ‘always already’ awareness… So while the Kingdom is indeed “entos humon”: inside you, within you – it is not simply that it has always been within us and we just need to remember something forgotten (in involution, etc) but it is already happening, right now, and you are in the midst of it. As Jesus says: “But if it is by the finger of God that I cast out devils, then the Kingdom of God has come upon you” (Lk. 11:20),

So it is more accurate to say that the Kingdom has “come upon us”, not that it has always been within us. The Kingdom is not always already present, but something that is happening now, something that has begun to happen today, with the advent of God’s rule that Jesus announces. It is a prophetic conception that God’s rule has come over us (ephthasen), and therefore an essentially historical conception- and not a Buddhist or Pagan theory about the make-up of the human soul which has driven off the highway of eternity into the ditch of time. So the proclamation of the Kingdom is not a theory about humans being always already perfect, but the announcement of an historical event, that the time of God’s reign has begun. Now, today… as a permanent challenge that is already beginning, where one becomes what one is not, and one ceases to be what one was. I have had a change of heart, I have been transformed. I have not become what I am but I have become something else, something new…

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Jesus and the Kingdom of God

In a way that seems to go beyond the requirements of any other of the world’s religious faiths, Christianity stakes its truth-claims on certain historical events – particularly the life, death and resurrection of Jesus of Nazareth. As the event of God’s most explicit self-communication to human beings, Christianity is about something that happened in world-history, where the person of Jesus is the Christ – the “Logos made flesh”, the embodied story of God in time.

So it is this Jesus, the one who absorbs evil with love, that one whois radically present in the tangible depths of human suffering and death, that we must turn to if we are to speak about God from a Christian perspective.

And when we begin to peel back the layers of literal-mythic Christianity (amber), with the tools of post/modern critical Jesus scholarship (orange science, green hermeneutics) the most uncontested fact today is that Jesus of Nazareth is the one who announced the Kingdom of God (basileia tou theou).

References to “Kingdom of God” are found more than one hundred times in the synoptic gospels (Matthew, Mark and Luke), and so our ability to understand who Jesus is and the origins of his historical mission is intimately linked to his understanding of the Kingdom of God, a Kingdom that is disclosed to us today in the enigmatic twists and turns of his recorded parables.

So with the tool of post/modern critical-historical scholarship, I want to briefly re-construct here what Jesus may have actually meant by the Kingdom of God, in order to isolate the Founder of Christianity from what was Founded in his name (the Church) in the hope of getting a discussion started on what an Integral Christianity might look like…

The Parable of the Leaven - Luke 13:20-21 (also see Matthew 13:33, Gospel of Thomas)

“What shall I compare the Kingdom of God to? It is like yeast that a woman took and mixed into a large amount[i]of flour until it worked all through the dough.”

The parable of the leaven received the highest number of red votes of any parable among the participants of the Jesus Seminar, and is therefore considered (arguably) the most authentic of the sayings that have been attributed to Jesus in the gospels and handed down to us.

Leaven is made by taking a piece of bread and storing it in a damp, dark place until mould forms, and in the ancient world leaven was a well-known symbol or metaphor of moral corruption.[ii] So in 1st century Israel there’s an ancient association between leaven (moldy yeast) as “profane” and the un-leavened as “sacred”, e.g. the holy Jewish festival of the Unleavened Bread.

In this parable Jesus invokes a deliberate and unexpected reversal of the old standard, whereby leaven – which is held to be corrupt, is really the source of what is sacred. With Good News for those who are considered corrupt/sinful/degenerate by the established structures of power, the shocking reversal of expectation uttered with the simple word “leaven” would have thrown Jesus’ audience utterly off guard.

And just as the process of leavening is worked through until everything is corrupted[iii], those relegated to the outside of the Jewish socio-religious code would have been are astonished and overjoyed, while those inside the Temple would have been perplexed and confused, as Jesus overturns and abolishes and the boundary between the sacred and the profane and offends the deeply held religious sensibilities of the status quo.

For this itinerant Jew is essentially saying the last thing that people want or expect to hear about the Kingdom of God: it is in the concealment of something small and corrupt that the revelation of the Kingdom becomes manifest.[iv] The parable of the Leaven is typical of many of Jesus’ many pronouncements[v] and it provides a very good indication of precisely what Jesus meant by the Kingdom of God. It is a decidedly “un-kingly” kingdom, one that explodes our assumptions about the very meaning of Kingdom, and one that offers a permanent challenge to our religious and political convictions about precisely who or what is sacred and profane

The Parable of the Mustard Seed

Mark 4:30-32 (also see Matthew 13:31-32, Luke 13:18-19, Thomas 20)[vi]

30Again he said, “What shall we say the kingdom of God is like, or what parable shall we use to describe it? 31It is like a mustard seed, which is the smallest seed you plant in the ground. 32 Yet when planted, it grows and becomes the largest of all garden plants, with such big branches that the birds of the air can perch in its shade.”[vii]

In this parable Jesus again reverses a 1st century symbol for the Kingdom, this time the mighty cedar of Lebanon, which was widely regarded to be a central guiding metaphor for Israel’s messianic hopes. However Jesus “lampoons the whole apocalyptic tradition”[viii] by comparing the Kingdom of God to a mustard seed, which is the smallest of all seeds while finishing with images of ‘trees’ where ‘birds made their home’ in the same breath to conjure up conventional associations with the mighty cedar of Lebanon (in Ezekiel and Daniel).

But it not simply that the mustard plant starts as the smallest of seeds and grows into a large tree for the birds of the air, it’s arresting impact is further witnessed in that the mustard plant is a relatively short lived shrub or tree that tends to take over domestic agricultural areas[ix] and grow out of control precisely where it is not wanted.

As Crossan describes it, the mustard plant is a “pungent shrub with dangerous takeover properties, something you would want in only small and carefully controlled doses - if you could control it”[x] while also attracting birds within these cultivated areas where they are not particularly desired.[xi]

Moreover the mustard plant is a weed, and in ancient Jewish times the planting of mustard seeds in a garden is prohibited by Mosaic Law (Leviticus 19:19).[xii] So the paradoxical shock of Jesus metaphor is not simply that the mustard seed starts small and becomes the largest of all garden plants (which is true enough) but that its bigness is dangerous, deadly and illegal.[xiii]

We can therefore see that Jesus again invokes an arresting reversal of his audience’s background assumptions regarding the Kingdom of God. With a comic inversion of traditional assumptions Jesus pokes fun at the messianic expectations of 1st century Jews by saying that the smallest seed – and that one which grows into the most unruly and undesirable of all plants - is really the new symbol of God’s Kingdom (Empire, Caesar).[xiv]

Of course, by the time the New Testament was written (100 AD), Jesus’ early followers had buried and domesticated the radical edges of these and other subversive teachings. But in it’s original context, it now seems that Jesus used the term Kingdom to express his paradoxical wit, to given added intensity to his provocative message, to pop open awareness with a new configuration of reality that discloses to us what the world would look like if God was running the show…. The fact that much of our current language on the Kingdom of God is no longer dissonant or paradoxical only shows us how we have domesticated it over the last few thousand years…

As an Integrally informed scholar/practitioner, the most perplexing aspect of the Gospel story for me is that the Kingdom of God is not for the best and brightest, not for those who meet the requirements of second-tear awareness, and not for those with turquoise qualifications and credentials, as Paul said of the early Christian apostles,

“Not many were wise according to worldly standards, not many were powerful, not many were of noble birth; but God chose what is foolish in the world to shame the wise, God chose what is weak in the world to shame the strong, God chose what is low and despised in the world… to bring to nothing things that are.” (Cor. I:27-28)

In his privileging of those without privilege, Jesus of Nazareth was more of a Rebel than a King, and his parabolic discourse consistently challenges and overturns this implied structural network of associations between kingdom, power, sovereignty and God. As one recent Jesus scholar put it:

“The Kingdom of God was made – 1st, for children, and those who resembled them; 2nd, for the outcasts of the world, victims of that social arrogance which repulses the good but humble man; 3rd for heretics and schismatics, publicans, Samaritans, and Pagans of Tyre and Sidon… The doctrine that the poor… alone shall be saved, that the reign of the poor is approaching – was, therefore, the doctrine of Jesus.”[xv]

The point here is that the story of Jesus is still a strange, foolish, awkward and dangerous story when read through an Integral (AQAL) lens… The love of God in the scandal of the Cross defies logic while subverting many of our religious, cultural and philosophical assumptions in ushering in a revolutionary understanding of God. For in Christ God is now fully identified with the god-forsaken - as Chesterton said: from all the religions of the world it is only in Christianity and Jesus’ cry of desolation from the Cross does it look like God, for an instant, became an atheist…

So the Gospel of Jesus Christ is a radical paradox – it does not make everything make sense, it disturbs and unsettles and throws everything off balance… So for me (and I would appreciate any comment on this thorny issue) there is this deep tension between the second-tier “elitism” of Integral - an excellence to which everyone is invited, and the undeniable privileging of the outcast, the afflicted, the powerless in the Gospel story of Jesus – who is for me the human face of God…

As Paul writes, those who find their righteousness in Christ “glory in their weakness”… where the love of God is freely given in suffering and the Cross – and where the boundless love of God is revealed to us in the form of an executed criminal, a despised and abandoned heretic…

So there is no getting around the fact that Christ shows up not at the top of the socio-cultural pyramid, but on the margins, as the menace at the Temple gates, or as the mustard seed that slip through the crack s of the established order and de-centers all fixed enters of power and privilege with good news for the poor and the permanent possibility of offense for the sanctified who put themselves on the throne of the divine…

In contrast to meeting the requirements of an ILP as one who follows the way Jesus, my main form of spiritual practice is to risk letting go of my confidence and eloquence, and to confess not the abundance but the exhaustion of my verbal, intellectual and spiritual resources… I am only really praying when I acknowledge that I do not know how to pray.

Cameron

[i] The Greek here is “three satas” which is about 22 liters – a very large amount and enough to feed about 100 people. It also reminds Jesus’ listeners of the story of the angels who give a prophecy concerning Issac’s birth in Genesis 18, among the items Sarah prepares for them is cakes made from “three satas” of flour…

[ii]For more see Bernard Brandon Scott, Hear Then the Parable: A Commentary on the Parables of Jesus (1989)

[iii] Scott 2001, p.27-34

[iv] The leaven is “concealed” krypto (Luke), enkrypto (in Matthew) is a much more negative word for hiding (it means to keep secret) than the more neutral kalypto. The phrase “by a woman” is also an unexpected reversal and a problematic representative of the sacred. Woman as the un-favored gender role in the Roman Empire, subject to fathers and husbands and at a disadvantage when it comes to purity codes, so Jesus’ use of woman as a symbol of the sacred is again arresting and provocative

[v] Funk 1996, p.157

[vi]Thomas has ‘falls on disturbed ground’ which is absolutely right, botanically. Mark has ‘is sown’ which is absolutely wrong… it’s a weed… but this fits with Mark’s chapter 4 ’sowing’ theme. Matthew and Luke (who used Mark) also have ‘sown’.

[vii]Only the version of this saying in Thomas refers to the herb as a “plant”. Mark 4 refers to is as a “shrub”, Matthew 12 as both “shrub” and “tree” and Luke 13 as a “tree”. In actual botany, the plant is called SINAPI (Greek) and in this parable it was an annual wild herb that never grew to a size that any Mediterranean person would ever call a tree. (Mahlon Smith CrossTalk - 14 Jun 1998)

[viii]Crossan 1991, p.277

[ix] Funk 1996, p.157

[x] In putting the distinction between insiders and outsiders into question, the mustard seed is “is a startling metaphor, but it would be interpreted quite differently by those, on the one hand, concerned about their fields, their crops, and their harvests, and by those, on the other, for whom fields, crops, and harvest were always the property of others.” - John Dominic Crossan, Jesus: A Revolutionary Biography (1994)

[xi] Crossan 1991 as Roman natural historian Pliny the elder (23-79AD) writes, mustard “with its pungent taste and fiery effect is extremely beneficial for the health. It grows entirely wild… when it has once been sown it is scarcely possible to get the place free of it, as the seed when it falls germinates at once.” Pliny (the Elder) in Natural History 29.54.170 (LOEB), p.170-171 quoted in Scott 2001, p. 37

[xii] Douglas Oakman, “It is hard to escape the conclusion that Jesus deliberately likens the Kingdom of God to a weed.” (1986, p.127 quoted in Crossan 1991, p.278)

[xiii]Crossan 1991, p.278 In further establishing the mustard plants (Brassica Nigra) subversive meaning, it has been likened by Smith to “a colonizing annual that appears in disturbed ground and, often, after sturdier plants appear in a few years, disappears. This might have parabolic implications.” (CrossTalk - 14 Jun 1998)

[xiv] Funk 1996, p.157

[xv]Ernest Renan, The Life of Jesus 1972, p.194-196