Changes

The important point we want to make here is that neither the typical sociologist nor the Christian reacting to his question are particularly aware of quadrants.  Both assume that the theology and the inner faith fall together because they are in the same box.  But in Wilber's AQAL model that is not the case—inner consciousness is clearly in UL, and any given theology or interpretation is in LL.  Just as he does with the modernist critique of faith, Wilber puts a positive spin on the postmodernist critique.  The sociologists (and other postmodernist voices) have actually done us a favor.  They have clarified the issues and shown us what is solid and what is illusory.  And that, of course, is a giant step of spiritual growth.  If you happen to be observing this conversation from an AQAL perspective you can see that while postmodernism appears to have debunked both LL and UL, in reality it has merely divided them.  The ironic result is that it actually establishes our inner consciousness as a truly solid component of our spirituality while at the same time liberating it from the interpretations that hinder spiritual growth.   

The important point we want to make here is that neither the typical sociologist nor the Christian reacting to his question are particularly aware of quadrants.  Both assume that the theology and the inner faith fall together because they are in the same box.  But in Wilber's AQAL model that is not the case—inner consciousness is clearly in UL, and any given theology or interpretation is in LL.  Just as he does with the modernist critique of faith, Wilber puts a positive spin on the postmodernist critique.  The sociologists (and other postmodernist voices) have actually done us a favor.  They have clarified the issues and shown us what is solid and what is illusory.  And that, of course, is a giant step of spiritual growth.  If you happen to be observing this conversation from an AQAL perspective you can see that while postmodernism appears to have debunked both LL and UL, in reality it has merely divided them.  The ironic result is that it actually establishes our inner consciousness as a truly solid component of our spirituality while at the same time liberating it from the interpretations that hinder spiritual growth.   

Keep in mind that while we have used a Protestant Christian setting to illustrate these points, anyone that is growing in consciousness will necessarily have to deal with these same questions in the context of his/her own native faith.

*Keep in mind that while we have used a Protestant Christian setting to illustrate these points, anyone that is growing in consciousness will necessarily have to deal with these same questions in the context of his/her own native faith.

Let’s stop and summarize this cultural history of the quadrants:

Let’s stop and summarize this cultural history of the quadrants:

Obviously we have many different viewpoints here.  The unique position of Wilber is that ''every one of these people is correct!''  But we must understand that each observer in this scenario is looking only at one quadrant and they are doing so from a specific observation point.  Each comment on the given quadrant is correct relative to the perspective of the speaker.  Here’s how we can map these perspectives:

Obviously we have many different viewpoints here.  The unique position of Wilber is that ''every one of these people is correct!''  But we must understand that each observer in this scenario is looking only at one quadrant and they are doing so from a specific observation point.  Each comment on the given quadrant is correct relative to the perspective of the speaker.  Here’s how we can map these perspectives:

[[Image:Chart_4.jpg|right|frame]]

[[Image:Chart_4.jpg|left|frame]]

 

The point here is that not one of these observers is spanning all quadrants.  Wilber’s claim is that in order to have full consciousness we must be able to see all these viewpoints simultaneously by transcending them.  In other words, we must move from '''perspectival''' consciousness to '''universal''' consciousness.  This is what we mean by recognizing and spanning all quadrants.  The move to this level of consciousness is a much greater leap of spiritual growth than any possible result of the contemplative prayer exercise itself!

The point here is that not one of these observers is spanning all quadrants.  Wilber’s claim is that in order to have full consciousness we must be able to see all these viewpoints simultaneously by transcending them.  In other words, we must move from '''perspectival''' consciousness to '''universal''' consciousness.  This is what we mean by recognizing and spanning all quadrants.  The move to this level of consciousness is a much greater leap of spiritual growth than any possible result of the contemplative prayer exercise itself!

==STAGES==

==STAGES==

'''6.  Universalizing Faith''' — This is a stage where all the opposites and paradoxes of the fifth stage come together in an intuitively grasped grand unity in which one feels absorbed by something bigger.  Fowler maintains that this stage is very rare, and includes those people who completely lose ego-self (and sometimes their lives through martyrdom) in a larger cause, concept, or mystical union with God, or “oneness with the universe.”

'''6.  Universalizing Faith''' — This is a stage where all the opposites and paradoxes of the fifth stage come together in an intuitively grasped grand unity in which one feels absorbed by something bigger.  Fowler maintains that this stage is very rare, and includes those people who completely lose ego-self (and sometimes their lives through martyrdom) in a larger cause, concept, or mystical union with God, or “oneness with the universe.”

[Readers at Fowler’s second and third stages will interpret the later stages as the process of loss of faith.  But it should be emphatically stated that in Fowler’s model these stages actually represent upward growth into full and appropriate adult faith].

*[Readers at Fowler’s second and third stages will interpret the later stages as the process of loss of faith.  But it should be emphatically stated that in Fowler’s model these stages actually represent upward growth into full and appropriate adult faith].