Participatory Spirituality for the 21st Century
I want to re-open some previous discussions we've had with and about Greg in the previous forum, as well as this one. Here are the links to the prior Gaia threads on Derrida and synergist spirituality. In this post from the OOO thread I introduced his new book, Radical Atheism and New Spirituality. Therein I linked to an Integral World article that highlights a few excerpts of the book. I will include the referenced passage from that post below in some more lengthy excerpts:
"The nature of being may be such that it can only reveal itself partially...there are alternative economies of order, economies that see partiality and limited perspective as a consequence of the nature of being itself.
"Derrida...calls such an alternative economy of order a general economy. A general economy features the necessity of interrelation and dissemination of information or meaning as exceeding all measures of control and recuperation. It forms a law of irrecuperable loss.... Arkady Plotnitsky explores Derrida's use of general economy in great detail alongside parallel developments in theoretical physics.
"A restricted economy imposes a structuring principle that establishes a strong polarity of opposites and clear lines of choice. The structural tension between opposites such as true and false or fact and interpretation operates with a clarity that facilitates either/or alternatives and simplified decision-making. In a general economy, however, every oppositional structure submits to a reversal and a displacement. This displacement involves an extraordinary reconfiguration of the structure or dynamic play between opposites.
"General economy displaces discrete and essential difference between opposites with a new structure that sees the opposition as presenting a tension between elements both different yet connected, both penetrated to the core each by the other yet irreducible one to the other. Plotnitsky calls this structure complementary—after Niels Bohr and the quantum theory of wave/particle duality.
"Applying the principle of complementarity to any oppositional pair yields a structure in which the two sides of the opposition penetrate each other in every instance such that there is no pure instance of either. As will be discussed in the next section, this complementary structure of oppositional relations has profound consequences for the concept of transcendence.
"In a general economy there is no crossing over from one pure instance to another pure instance since no clear boundary separates one instance from the other. This circumstance of structure supports the notion of a universal law of contamination. This universal contamination cannot be explained in simple degrees of mixture, gradation, or shades of difference. Instead, this law of contamination presents the circumstance of superposition—superposition of continuity (irreducible dependence) and discontinuity (irreducible separation).
"The possibility for unique and irretrievable loss inherent in a general economy is theorized at the philosophical level by Derrida in his notion of the trace—a term he uses to describe the nature and quality of being. The trace is an absenting presencing, disappearing as it appears.
"From the language Wilber uses in characterizing his view of Spirit and his view of enlightenment it becomes clear that his spirituality remains within what Derrida calls a restricted economy. There are two primary indicators for assessing Wilber's approach to spirituality as consistent with a restricted economy: 1) the implicit assumptions about the deep structure of basic oppositions such as Emptiness and Form, timeless and temporal and 2) the dominant role of notions such as unity and union.
"Wilber speaks of the overcoming of this dualism in the union of Emptiness and Form and time and timelessness as if each side in the pair were in some sense separate, as if the Emptiness and Form aspects of Spirit could be approached separately in paths that then lead to partial enlightenment. The mere notion of the possibility of partial enlightenment in the sense Wilber suggests is symptomatic of an organization or structuring of oppositional relation in a manner consistent with a restricted economy."
In the “essence and identity” thread I introduced Gregory Desilet's essay “Physics and Language.” From that essay he said:
"As both the one and the many, the continuum does not require, and in fact precludes, a thorough merging of opposites. Where there is a tendency to see unity as fundamental the continuum asserts that difference is equiprimordial with unity. Oddly enough...[this is] consistent with descriptions Derrida gives for the term differance" (349).
In this post quoting the same article he says:
“Contexts are not absolute, [they] are in motion and continually changing within an infinite, changing net…. The reality that emerges though particular contexts is not objective reality in any traditional sense of the word. Reality as a superposition does not conform to the idea of objectness or thingness. This way of thinking places it in a conceptual category for which adequate metaphors are difficult to find—thereby necessitating terms such as ‘continuum’ or ‘differance,’ ‘superposition’ etc.
“Yet the contextualization that limits interpretation does not function with the closure of totalization; its boundary remains open. This lack of closure entrails, paradoxically, that reality both is and is not what it is interpreted to be. It is, at one level, what is interpreted to be but also always exceeds, at another level, what it is interpreted to be. This ‘exceeding’ means that at every point of capture reality escapes calculation and thereby admits construction” (352).
Also recall the following, originally posted in the “what 'is' the differance?” thread:
Let's now look at his article "Misunderstanding Derrida and Postmodernism." He says:
"But by embracing any form of absolute transcendence in his philosophical outlook, Wilber necessarily retains traditional metaphysical distinctions between emptiness and form, the real and the manifest, and Being and time."
Desilet gives Wilber credit for his exposition in IS (Appendix II) on the relative side of the coin and agrees with much of it. But W still maintains an absolute in clear distinction with the relative and his nonduality is a higher synthesis and reconciliation between the two. Whereas for Desilet (and Derrida):
"Time (as difference or change) and Being (as sameness or permanence) interpenetrate each other all the way through and at every point....At certain places in his discussion Wilber seems to grasp the postmodern approach to oppositional tensions as interpenetrations simultaneously essentially different and essentially related."
And in other places W maintains the divide with his absolute Spirit apprehended via nirodha meditation as the other side of the equation. W's version of the myth of the given only applies to the relative side.
Desilet then goes into this "witness" business, which relates to the other thread on Shinzin Young. It is distinguished form the ego in that the latter is again only relative whereas the witness is pure, absolute consciousness. Particularly relevant to this discussion is that Derrida's "undeconstructable" (like khora) should not be confused with the likes of this transcendental absolute:
"Every instance of consciousness...is necessarily already divided. Consciousness and Being are split by difference all the way to the core.... The 'other' functions as an 'absolute' for Derrida only in the sense of presenting an absolute 'opening' as the 'yet to come' (what Wilber might regard as the 'unmanifest'). The 'yet to come,' as that which can potentially come into awareness and experience, cannot be absolutely alien to the self yet neither can it be absolutely known or comprehended at any moment in time. As such, the 'yet to come' retains a quality of essential difference from and essential relation to 'what is.'”
And Desilet's concluding remarks make a point I've made several times before, that retaining the absolute (as metaphysically defined) maintains notions of superiority and hegemony, something we've certainly witnessed in the kennilinguist integral community.
"Traditional metaphysics and its construction of notions of absolute transcendence that easily slide, however unintentionally, toward authorization of modes of certainty that do little more than contribute to predispositions of non-negotiation and systems of exclusionary discrimination."
Granted Wilber does move away from traditional metaphysics, per both my and Desilet's comments above, at least on the relative side of the street. But he still retains it for his absolute.
Thanks. I appreciated a lot of his sensible points. For now I'll mention the one on context, that his anger has different types and levels depending on context. That was a main point in every one of the developmentalists I cited; and that there is no overall, consistent level overseeing all the lines and contexts. Certainly not Spirit, or direct access to consciousness per se in kennilingus.
As to my blog not receiving independent review, that's true, since I get few comments and respond there to fewer still. However that is not true of this forum, where I've had serious review from, and discussion with, several other peers.
I'm sleeping; yet wide awake, how surreally strange ( a thought in hindsight ); all there seems to be is a timeless awareness, and nothing else. Thinking back on these occurrences, i could not say how long I had been aware, or how long I had been asleep; I couldn't even say that it was me having this awareness while sleeping. WIERD!
I don't do new agey type meditations; all I've done for the past 20 years or so is watch. I simply pay attention to what is happening with my mind. Images, endless chatter, past, future; I just acknowledge all of it with out judgement. It was a wow moment the first time I became aware of a gap between thoughts. Sometimes I can extend that gap for quite some time.
Like reincarnation, I don't frame these experiences in any ideological folder. I just acknowledge that they happen and they seen strangely real enough, at least to me. I don't get that these experiences tell me anything about god, or whether or not god exits, or not. They are experiences within my mind.
My cultural conditioning leads to to believe that I could only commune with my higher spirit (god) but never be that spirit in the way some religions teach. No matter how much perceived unity I feel with the 'creator' at any given moment; I never have felt that I and the 'creator' were EXACTLY the same thing.
And this is where I am at these days with my life.
Possible ontologies based on my experiences :
-embodied pantheism ( spiritual atheism ) because I'm not 100% sure the other is 100% real. But I like to think so. I hold all these ideas non dogmatically.
I should add that these experiences are strictly sober and non drug related. 10 or so years prior ( early 20's)I have had certain experiences with certain substances. Seeing the whole universe as a living breathing intelligent entity ( macro). Seeing the intelligence of the human body on the nano level . And then there are the in-between experiences with Christianity: visions of ___ and angels just as described in various world traditions ( finding the descriptions well past the experiences).
And of course, the ubiquitous flow states while working or golfing or hiking, etc.