Language inscribes us into the world but what we would do with the letter, the word inscribed over the body, is escape. We would sink into language like a good Hindu loses himself in “OM” or soar heavenward on the wings of the letter. The word opens the third eye of entry and escape, it energizes the chakras of the body, transports to the essence of the universe, as it delivers from “ordinary reality.” Like the Babelites climbing heavenward the mystic, the philosopher, the engineer, the Don Juan, would sink into, climb upward, construct, or erect, his way to transcendence. The word is interwoven with desire as invisible vehicle and substance giving rise to fantasies of divine ecstasy. The mode of transport is the hidden letter, the invisible word, which brick by brick lures toward divine fullness.
Fundamentalism of every brand clings to the word – an intonation dripping from the heavens – which has to be preserved in its original essence and repeated obsessively. Behind this compulsion to repeat is Being, substance, essence, endurance, which requires a neurotic grip on certain sounds, precise words, exact rituals, which repeated often enough will deliver the divine essence of self to self. Like a snake consuming its own tail, the self-consumptive feeding on self presumes to fill itself with the word – the inner essence of self. This Borromean knot constitutes passage beyond “nature” to the pure symbolic order in which copulation, consumption, and desire are written over with (unnatural) eternal significance. The finite world is taken up as part of a divine symbolic order in which flesh would transform into spirit through subjection to the word.
An imagined lost innocence intrudes – a cut in nature to be healed. The drive to return, to achieve synthesis, to close the gap, to return to nature, is the Subject of desire. Achieving Nirvana, eternal return, Moksha, enlightenment, heaven, peace, is the dissolution of the subject. The word holds out the essence of being through a closed wound – the wound of self. Healing is disappearance, silence, dissolution, melding, ecstatic coupling, fantasmic flight. Ultimate meaning is paid for by the annihilation of its empirical vessel. The soul is paid for by the death of the body, heaven requires cosmic dissolution, peace demands absolute obliteration.
In the words of the theologians, first order reality is impassible, apophatic, unmoved, beyond. God is made to sustain a disincarnate symbolic order and the Sisyphean task is to ascend beyond on what is below. The fixed upward gaze can only tread on this incarnate stairway to heaven.
The biological body is refused and speaks only through the unconscious – as erogenous surface, inexplicable trauma, excessive enjoyment. The perceived center consists of organs – the heart, the brain, the bowels, the genitals – without bodies. No longer serving the body but the symbolic order, blood, excrement, thought, semen – the issue of each is an enduring letter – a point of infinite meaning, a sui generis whole. Identity with this production is a passage beyond the body, “outpassing myself into death,” in order to avoid death. The dead letter bears immortality as it cannot die.
The choice is thought over being, the symbolic over the real, the soul over the body, absence over presence, alienation over love.
If sin names the gap, the struggle towards closure, the self as wound, will salvation accomplish the desire of sin? Does the death of Christ dissolve difference into sameness, satisfy the death dealing orientation to the word, or does Christ expose the delusion behind this murder? Is the Logos on a continuum with this word so that he accomplishes the obscene demand for infinite sacrifice (the body, the cosmos, God) or is Logos sent from God an intervention into this word and world?
The atonement comes to this: The Subject is structured around an absence, and the reification of this absence in the fundamental fantasy (“I am my own essence”) marks the origin and core of the Subject put to death in Christ. The tomb is exposed as empty; the essence is an absence. It is not the supposed noumenal real that harbors danger and promise for the Subject; it is the exposure of this fundamental fantasy that threatens the consistency of the existence of this Subject. This is the primal fear cast out in the perfect love of Christ.
God as love revealed in Christ means the body is raised, renewed, made available. The incarnation is the dissolution of the body as an orthopedic of the soul, as the bearer of the symbolic. The dissolution of the Other (God as apophatic, immovable, impassable, law giver) suspends the world as sign, as law, pointing toward a transcendent signified.
Salvation does not accomplish the desire of sin; rather, communion, koinonia, love, are the signified order fusing flesh and spirit, soul and body, heaven and earth. The body as bearer of the symbolic (law) is dead. As a result, John tell us, “In this world we are like Jesus” (I John 4:17, NASB).
“God lives in them and they in God. And so we know and rely on the love God has for us. God is love. Whoever lives in love lives in God, and God in them. This is how love is made complete among us so that we will have confidence on the day of judgment: In this world we are like Jesus. There is no fear in love. But perfect love drives out fear, because fear has to do with punishment. The one who fears is not made perfect in love.”(I John 4:15-18)
John is pointing believers to an immediate realization of the truth in love. The capacity to love (to walk as he walked in obedience to his example), and the mindset of belief (to put on the mind of Christ) as part of this love are immediate existential proofs (as I’ve written about it here). Where the human word opens a gap (marked by fear and alienation), agape love does not simply close the gap but displaces it with the connectedness to neighbor, God, and self. Where the distance between sign and signified (the law of the mind and the law of the flesh) disables the will, love is an enabling of human agency, an experience of belief (without dependence on distance or difference or fear), and an immediate realization of the goodness and beauty of God. This is the undeniable accomplishment of the Christ!