Monthly Archives: September 2013

Life Is Passed Performing Rituals and Mouthing Incantations in the Service of Others’ Requirements: At the Age of Four or Five, Giving Up, We Become “Them”

yellowsubmarine1968-avi-00006

The Natural Self Slain, the Ego “Is Rewarded for Being Obsequious While the Real Self Seethes in the Prison of Loneliness”: The Third Fall, the Primal Scene, Part One — “Child Sacrifice”

waiting-for-superman-movie-postercrppd

The Primal Scene

The primal scene occurs at around the age of four or five years. It corresponds exactly with Wilber’s tertiary dualism, as also it correlates with the beginning of the Oedipal struggle (in Freudian terms). It consolidates the formation of the ego against the body, severing the Centaur into “a horseman divided from his horse” (Wilber, 1977, p. 149). It may be likened to a third shutdown, a third stage in the removal of self from divinity, a third denial of God—this time under the terrorizing influence of what might be called social or relationship trauma.

The Natural Self Is Slain

According to Arthur Janov (1970), at around the age of four or five there occurs a point at which the child perceives the hopelessness of ever being loved for him- or herself and becomes instead what the parents (and, by proxy, society) want. Their needs become her or his needs.

The real self—the “child within,” the natural self, the God within—is slain and buried in the unconscious (once again) and becomes the unconscious self. Janov (1970) explains this process of losing the real self in a systematic and detailed manner. He writes brilliantly and poetically in his description, and I will let his words do most of the talking here.

Janov points out, first of all, that

We are all creatures of need. We are born needing, and the vast majority of us die after a lifetime of struggle with many of our needs unfulfilled. These needs are not excessive—to be fed, kept warm and dry, to grow and develop at our own pace, to be held and caressed, and to be stimulated. These Primal needs are the central reality of the infant. The neurotic process begins when these needs go unmet for any length of time. . . .

Since the infant himself cannot overcome the sensation of hunger (that is, he cannot go to the refrigerator) or find substitute affection, he must separate his sensations (hunger; wanting to be held) from consciousness. This separation of oneself from one’s needs and feelings is an instinctive maneuver in order to shut off excessive pain. We call it the split. (p. 22)

The split evolves into the permanent disconnection between the real and the unreal selves—between the real, needing, “feeling” self and the self we must pretend to be in order to try to get some our needs satisfied.

Demands for the child to be unreal are not often explicit. Nevertheless, parental needs become the child’s implicit demand. The child is born into his parents’ needs and begins struggling to fulfill them almost from the moment he is alive. He may be pushed to smile (to appear happy), to coo, to wave bye-bye, later to sit up and walk, still later to push himself so that his parents can have an advanced child. As the child develops, the requirements upon him become more complex. He will have to get A’s, to be helpful and do his chores, to be quiet and undemanding, not to talk too much, to say bright things, to be athletic. What he will not do is be himself. The thousands of operations that go on between parents and children which deny the natural Primal needs of the child mean that the child will hurt. They mean that he cannot be what he is and be loved. . . . (p. 25)

hghgkhghgkhkfkffkfkf

Becoming “Them”

The upshot of this process, then, as Sam Keen (1972) described it:

He knows he cannot both be himself and be loved. So he splits into a real and an unreal self. His real feelings are sealed in the throbbing vault of the lonely inner self and he begins to tailor his conduct to the expectations of his parents. His watchword becomes: I will be what you want me to be if you will only love me. Although I feel hurt, alone, fearful, and unlovely, I will act trustworthy, loyal, helpful. . . . Henceforth the budding neurotic child gets plastic approval but no genuine love. His unreal self is rewarded for being obsequious while his real self seethes in the prison of loneliness. (p. 46)

Body Snatchers

The primal scene itself, however, is that crystallizing event that for the child symbolizes the essential truth of all the accumulated interactions that from birth on have demonstrated that in order to get a semblance of one’s needs fulfilled one cannot simply be oneself but must instead struggle to please another—for now a parent or parents, later it will be a lover, a spouse, a boss, society in general.

Giving Up, We Become “Them”

Janov (1970) describes this primal scene:

As the assaults on the real system mount, they begin to crush the real person. One day an event will take place which, though not necessarily traumatic in itself—giving the child to a baby sitter for the hundredth time—will shift the balance between real and unreal and render the child neurotic. That event I call the major Primal Scene. It is a time in the young child’s life when all the past humiliations, negations, and deprivations accumulate into an inchoate realization: “There is no hope of being loved for what I am.” It is then that the child defends himself against that catastrophic realization by becoming split from his feelings, and slips quietly into neurosis. The realization is not a conscious one. Rather, the child begins acting around his parents, and then elsewhere, in the manner expected by them. He says their words and does their thing. He acts unreal—i.e., not in accord with the reality of his own needs and desires. In a short time the neurotic behavior becomes automatic.

Neurosis involves being split, disconnected from one’s feelings. The more assaults on the child by the parents, the deeper the chasm between real and unreal. He begins to speak and move in prescribed ways, not to touch his body in proscribed areas (not to feel himself literally), not to be exuberant or sad, and so on. The split, however, is necessary in a fragile child. It is the reflexive (i.e., automatic) way the organism maintains its sanity. Neurosis, then, is the defense against catastrophic reality in order to protect the development and psychophysical integrity of the organism.

Neurosis involves being what one is not in order to get what doesn’t exist. If love existed, the child would be what he is, for that is love—letting someone be what he or she is. Then, nothing wildly traumatic need happen in order to produce neurosis. It can stem from forcing a child to punctuate every sentence with “please” and “thank you,” to prove how refined the parents are. It can also come from not allowing the child to complain when he is unhappy or to cry. Parents may rush in to quell sobs because of their anxiety. They may not permit anger—”nice girls don’t throw tantrums; nice boys don’t talk back”—to prove how respected the parents are; neurosis may also arise from making a child perform, such as asking him to recite poems at a party or solve abstract problems. Whatever form it takes, the child gets the idea of what is required of him quite soon. Perform, or else. Be what they want, or else—no love, or what passes for love: approval, a smile, a wink. Eventually the act comes to dominate the child’s life, which is passed in performing rituals and mouthing incantations in the service of his parents’ requirements. (pp. 25-26, emphases mine)

In Myth: Isaac’s “Primal Scene”

A good mythic reflection of the dynamics of this third fall from grace is the Abraham and Isaac story in Genesis. In the story, God “tempts” Abraham by telling him to sacrifice his only son Isaac. Therefore, the altar Isaac is to be sacrificed on is that of the parent’s own misapprehended growth needs.

What Is Meant by “Child Sacrifice”

Moreover, just as Isaac, the son, the child, is to be offered in sacrifice to Abraham’s relationship to the divine, to his supposed spiritual needs; so also we, most of us, are asked to forego our own dreams, our own unique directions, for the unfulfilled dreams, desperate hopes, and ego vanity of another—usually the same-sex parent.

Continue with Having Become “Them,” We Are Left Forever Asking “Who Am I?” The Third Fall From Grace, The Primal Scene, Part Two — The Philosophic Bands

Return to Becoming Not Yourself: The Centaur Stage of Infant and Toddler Learning Involves Learning You Are Not OK and Continues the Separation from Innate Divinity

Invite you to join me on Twitter:
http://twitter.com/sillymickel

friend me on Facebook: https://www.facebook.com/sillymickel

Open maskchildren-ideal-conforming-underlings RootedInConservatismcrpdlrgr week40_073  child-labour05d bad family 1 john_pike b,w,brick,in,the,wall,movie,music,pink,floyd,the,wall-78ce4bddae7c105871bf6dba61dfc9ef_h kenny copy dmitri-kessel-prefabricated-fallout-shelter-fully-equipped imagfsdghdgjfes The-lion-the-witch-and-the-wardrobe-cs-lewis-1434702-374-268 chronicles-of-narnia-the-lion-the-witch-and-the-wardrobe-the-20051019035132942_640w b197970062_thumb hitler_youth+large 2886707crppd The Wall Movie 1982 (7) hgshshsjsjjd hlugluglglgllflfkfkfkf

Continue with Having Become “Them,” We Are Left Forever Asking “Who Am I?” The Third Fall From Grace, The Primal Scene, Part Two — The Philosophic Bands

Return to Becoming Not Yourself: The Centaur Stage of Infant and Toddler Learning Involves Learning You Are Not OK and Continues the Separation from Innate Divinity

To Read the Entire Book … on-line, free at this time … of which this is an excerpt, Go to Falls from Grace

Invite you to join me on Twitter:
http://twitter.com/sillymickel

friend me on Facebook: https://www.facebook.com/sillymickel

Becoming Not Yourself: The Centaur Stage of Infant and Toddler Learning Involves Learning You Are Not OK and Continues the Separation from Innate Divinity

mythology-painting-birth-of-venus-1

The Newborn Is the Centaur — Half Human, Half Animal … Half Human, Half Divine: The Second Fall From Grace, Birth, Part Four—The Biosocial Bands … The Cultural Veil

0027-centaur-child-crpd_thumb1_thumb_thum

To Summarize

To summarize, “The breaking of the vessels generated vileness in divinity and then vicariously in creation” (Shoham, 1990, p. 40). That is, the creation of sperm and egg created the possibility of corruption, of difference in intention from that of the divine. That is the beginning of evil. Then, “the expulsion of man from pantheistic paradise, resulted in the creation of the first human polar archetypes” (p. 40). So with birth there is the creation of the first polar archetypes—the creation of past and future, space and time, and birth and death.

In such manner, then, are the patterns of ego and “mind” separated and severed from underlying and forgotten (but not unfelt) patterns of archetypal, karmic, psychic, and universal self existing as body. [Footnote 1]

The newly emergent conceptual bank is ripe for the impressions of society and culture, hence, the emergence of the biosocial bands.

Biosocial Bands: The Cultural Veil

A Vast Screen That We Throw Over Reality

Most importantly, these are the postnatal, infantile, and early childhood experiences. Wilber (1977) has a narrower conceptualization of them, yet his elaboration still holds:

[T]he Biosocial Band, as the repository of sociological institutions such as language and logic, is basically, fundamentally, and above all else a matrix of distinctions, of forms and patterns conventionally delineating, dissecting, and dividing the “seamless coat of the universe.”

Thus the Biosocial Band, if it isn’t directly responsible for all dualisms, nevertheless definitely reinforces all dualisms, and so perpetuates illusions that we would ordinarily see through. . . . The Biosocial Band, as a matrix of distinctions, is thus like a vast screen that we throw over reality. (p. 135)

Biosocialization: Nursing and Nurturing Events Create Templates for Later Language and Logic

Language is important in structuring experience, as well as are all the other factors of socialization alluded to by Wilber above, but the fundamental biosocialization occurs at the mother’s breast, so to speak. Postnatal hospital experiences and nursing experiences are foremost events in the structuring and patterning of all later form, including that of language and logic. Later on, weaning, toilet training, and other infant and early childhood experiences have secondary but still immensely strong influences in shaping the very way that reality is perceived and reacted to.

284114_161728363967431_1435326969_n

The Cultural Veil

However, compared to earlier (biological and biocultural) experiences, these postnatal experiences are heavily culture-rooted. Therefore they are hugely variable. And they in turn serve eventually to shape the exoteric contents of culture. This is to be contrasted with biocultural influences at the transpersonal bands, the womb level, where (relatively) universal biology makes for relatively universal patterns and structures. [Footnote 2]

This Postnatal Body-Ego Is “Animalian” Compared to “Vegetative” in the Womb

At birth we have the beginnings of the idea that is the ego. But Wilber (1977) points out this is initially a body-ego. Therefore, if the womb could be called vegetative, this state of body-ego could be called animalian. The child is severed from direct transpersonal access, but these realities exist as bodily felt feelings. Through the emergence of the biosocial bands, however, that sense of bodily and transpersonal awareness is increasingly replaced with ego consciousness and consciousness of cultural form.

The Centaur Is the Toddler — Half Human, Half Animal … Half Human, Half Divine

So this initial socialization is patterned upon a foundation of bodily feelings (which are themselves the remnants of transpersonal realities). Thus, it is fitting that the symbol Wilber (1977) uses is the Centaur—half human, half animal—the conceptual, cultural, “civilized” portion melded, as it were, to the remnants of transpersonal reality, which at this point are only experienced as bodily pushes and pulls, patterns of feelings, “instincts.” [Footnote 3]

The “Primal” Person Is to Cycles of Nature as the Baby Is to Mother’s Routines for Caring

The relation to transpersonal realities here is far from identification. We talk instead of attunement to cosmic rhythms or living in accordance with natural cycles. For the “primal” or “archaic” person (the person of pre-history), these rhythms may be seasonal and related to agricultural processes and cycles of nature. For the young child, these rhythms are biological and cultural. The newborn must find a way to strike a balance between its own cycles of hunger, thirst, sleep, defecation, play, and needs for touch and affection, and the cycles of its caretaker—whose rhythms, even under optimal conditions, are not going to synchronize with the newborn’s as perfectly as was the case in the womb.

Becoming Other Than “I”

This tension, then, pushes the emergence of the biosocial bands. For with the passage of time this discrepancy widens. At first an attempt is made to cater to the newborn’s rhythms. But more and more the infant is required to conform to external cycles: from feeding on demand to on a schedule, from nursing to weaning . . . eventually there is toilet training. At each stage the child is told, in unmistakable ways, that he or she is not O.K. the way that she or he is, that she or he must conform to outer patterns. This continues throughout the infant and toddler years until the age of about four or five.

Learning to Forget and Forgetting How to Feel

Thus, this process of layering of bands of biosocial learning—of learning to forget and forgetting how to feel one’s inner pushes, pulls, and feelings—widens, with each new repression, the wall between self and divinity. And this depiction characterizes the state from birth on and through the infant and toddler years. It extends up until the time of another, even greater, separation—another major splitting or fall from grace, the creation of another major duality in consciousness. This phase occurs around the age of four or five and is called by Arthur Janov (1970) the primal scene.

Continue with At the Age of Four or Five, Giving Up, We Become “Them”: Life Is Passed Performing Rituals and Mouthing Incantations in the Service of Others’ Requirements

Return to The Creation of Loneliness and the Expulsion from Paradise at Birth: The Why and Way of Mind, or Ego, Separating from Universal Consciousness

Footnotes

1. This statement is in direct contradiction to Wilber’s later formulations of his theory (1980 and on) because he claims that matter, existing as body, is a lowest form of consciousness. I point this out because this discrepancy demonstrates clearly how he has unconsciously accepted the primacy-of-the-physical-universe postulate of the Newtonian-Cartesian paradigm. The resulting epiphenomenalism is evident in his statements that “the great chain of being . . . can be listed as matter to body to soul to spirit” and that “you are born with a material body, but eventually a fully developed mind emerges . . . [later] when the soul emerges . . . [later] when the spirit emerges” (1989, p. 463).

Thus, it seems that, despite the impressively presented new-paradigm vision he brings to us in The Spectrum of Consciousness, Wilber’s later formulations crumple under the weight of old-paradigm developmental theorists (see Wilber, 1980) whose theories are based on the idea that mind evolves out of matter, that consciousness is an epiphenomenon of brain activity and not the reverse.

Swayed in this way by the kind of thinking that seeks to understand body (and mind) from the outside—as separate object—the new-paradigm understanding that matter and body are metaphorical reflections of Consciousness fades in its influence on his formulations. Furthermore, swayed by developmentalists that, in typical Western linear style, assume a progression through time; the new-paradigm viewing point of the Eternal Moment, of the illusory nature of time and, consequently, of the controversial character of cause and effect is also lost in Wilber’s writings.

2. It must be admitted that these biological underpinnings, as universal as they would seem to be, are to some degree culturally affected. These biocultural influences arise through what the mother eats, drinks or doesn’t drink, smokes or doesn’t, uses or doesn’t, thinks, and feels during the course of the pregnancy. For these biocultural influences on consciousness see Verny (1981; 1987), Noble (1993), Janov’s later writings (e.g., 1973, 1975, 1983), the Journal of Primal Therapy, and publications of the Association for Pre- and Perinatal Psychology and Health (APPPAH), especially the Pre- and Perinatal Psychology Journal.

3. I realize that Wilber later changed from his position in The Spectrum of Consciousness concerning the Centaur. In later works he has claimed that the Centaur should be reserved for only the adult post-ego period. This change highlights our philosophical differences. Obviously my analysis here, based upon pre- and perinatal psychology, supports his earlier position and strongly disputes his later one. It underscores what I consider a glaring discrepancy on his part. For he both acknowledges a pre-birth existence for soul and consciousness (1980, pp. 160-176) but then constructs his structures of development in a typical Western anti-reincarnational and anti- new-paradigm way as if that pre-birth existence does not exist (and both in the same work).

This contradiction may be partly due to his source of prenatal psychology being the Tibetan Book of the Dead. I get the sense that his use of such a “spiritual” source (as opposed to our empirical Western experiential ones) has somehow prevented him from taking seriously the notion that the person “really” does exist prior to the time of birth. (He puts quotes around events when discussing the happenings before birth (1980, p. 162), indicating the dubious category he has assigned them. Also, he says that one may consider these events metaphorically, symbolically, or mythically (1980, p. 162)). Obviously, prenatal (as well as past-life) psychology affirms the importance of taking such a notion and such prenatal events seriously and regrets his later formulations.

Continue with At the Age of Four or Five, Giving Up, We Become “Them”: Life Is Passed Performing Rituals and Mouthing Incantations in the Service of Others’ Requirements

Return to The Creation of Loneliness and the Expulsion from Paradise at Birth: The Why and Way of Mind, or Ego, Separating from Universal Consciousness

aboriginal-dance biological-transcendence female-god1 motherearth desertheart_thumb 581522_354619431309351_1973777048_n 0032-centaur poignant-life_thumb mp_the-centaur_thumb1 scarlette_august_1-004 alkjfd;akf;akdf;afkj 75508_419570561463441_388329903_n 0041-moreau_the_dead_poet_borne_by_a_centaur2 0034-chironwounded 296406_204005356396515_2093756942_n sagittarius 293242_2999899096901_860023520_n aboriginal_music_photo assault-of-sensation-after-birth

Continue with At the Age of Four or Five, Giving Up, We Become “Them”: Life Is Passed Performing Rituals and Mouthing Incantations in the Service of Others’ Requirements

Return to The Creation of Loneliness and the Expulsion from Paradise at Birth: The Why and Way of Mind, or Ego, Separating from Universal Consciousness

To Read the Entire Book … on-line, free at this time … of which this is an excerpt, Go to Falls from Grace

Invite you to join me on Twitter:
http://twitter.com/sillymickel

friend me on Facebook: https://www.facebook.com/sillymickel

The Creation of Loneliness and the Expulsion from Paradise at Birth: The Why and Way of Mind, or Ego, Separating from Universal Consciousness

302759_230999363697114_1470884553_n

Ejection from “Eden” Happens to Everyone at Birth: The Second Fall From Grace, Birth, Part Three — Suffering Builds a Character

524564_119581954909255_1571624572_n20130207_a274aecdbe618d5e6cb5jnd0maxnf0ve 

Shoham (1990) provides additional light on this second phase of separation. As mentioned previously, he relates the second phase of separation to that between early and later orality during the toddler stage of development (approximately age two to three). And I repeat here again that his second phase appears instead to fit more perfectly with the phase of separation at birth.

Shoham notes, first of all, that the second phase of separation involves being ejected from “pantheistic togetherness” and that it is related to the mythical “expulsion from paradise” (p. 36). Considering what has been said so far and what is known about the experience of being in the womb and of being born (i.e., BPM I, followed by BPM II and BPM III—in Grof’s [1976, 1980, 1985] terminology), it should be clear how the experiential and mythical components Shoham cites relate to the experience of birth.

Furthermore, he writes that this expulsion from paradise “sees God condemning man to a cursed land in which he will live in sorrow all his temporal life” (p. 36). This statement expresses, indeed, the consequences of birth pain on a person’s life. However, his statement that “the pantheistic neonate learns through deprivational interaction . . . that he is not with everything but against everything” (pp. 36-37) is not quite true. It is not through deprivational interaction (not yet, anyway) but through confrontational interaction with the uterus in the manner previously described that the neonate first learns such a hard lesson. But, surely enough, as Shoham then points out, this event “gives way to the loneliness and encapsulated existence of the human individualized separatum ” (p. 37).

The upshot is that we become separated at birth; at birth a second duality arises in us. “This separation,” like the earlier separation in the creation of sperm and ovum, “is also perceived by the organism as a catastrophe” (Shoham, 1990, p. 37). It is coupled with a transition from grace in the womb “to the harshness of temporal stern judgment” (Shoham, 1990, p. 37). For stern judgment , read birth.

Why is birth “stern judgment”? It is so because something happens in the womb that is with us for the rest of our life. This coming up against the uterine wall is seen as a judgment by the fetus. I will explain why in a little bit.

First, let me point out Shoham’s statement “the light of Infinity was boundless, eternal, imperceptible, and nondifferentiated” before creation (p. 37). Furthermore: “The motivation of the emanating Infinity in forming separate entities was to be able to confer grace on them” (p. 37). This makes sense, “because within the unity of Infinity there can be no giving and no receiving” (p. 37).

Therefore, one has to have an Other in order to have the joy of flowing in and flowing out. There was no flow-in, flow-out prior to the time of the creation of form.

However, Shoham claims that “the differentiation of the emanant is effected by its swallowing of harsh Dinim (stern judgments)” (p. 37). So originally, after the creation of sperm and egg, after the creation of form, the “differentiation,” i.e., the continued elaboration of form, of the individual, is brought about by the encounter with stern judgments. On the adult level, we would say “suffering builds character.”

But on the prenatal level, this means that after the original duality there is the continued possibility, not only for there to be giving and receiving (flowing in, flowing out), but for there to be differences in intention between the self and the Other. And it is through the successive encounters with these differences or frictions of intention that the organism is stimulated to differentiate. In other words, the prenatal organism must grow in order to survive (see Adzema, 1994b).

More and more the fetus comes up against “harsh reality” and this causes it to become more and more differentiated, to become more and more complex and less and less unitary. The prenatal penultimate of this occurs, as mentioned, in the final stages of gestation in the fetus’s coming up against the resistance of the womb, which results in a major differentiation or complexity—the creation of another duality. But all along, as well, there have been the “swallowings” of harsh Dinims that have resulted in differentiation and increased complexity: the incompleteness and inferiority feelings of the sperm and egg (they have only half the number of chromosomes, after all) leading to the need to unite, the “survivor guilt” of the fertilized egg leading to cell multiplication, and the foundationlessness of the blastocyst leading to the need to implant in the uterine wall (see Adzema, 1994b).

Yet for this entire time in the womb, while there are obstacles, there are also ways around them, not to mention the experience of grace all about (being synchronistically nurtured by the womb). It is akin to a stream flowing downhill, over and around rocks and debris; no stopping it. As a fetus, one’s intention is to grow and grow and grow. So you’re expanding, you’re becoming blissful—you’re “blasting, billowing, bursting forth with the power of ten-billion butterfly sneezes.” Then all of a sudden: Boom! You hit a wall. Now there is no bubbling blissfully over it, no courseway around it; no exit.

It is felt as a stern judgment: “What did I do wrong?” And this causes one to differentiate more. You no longer say: “Wow, I’m the whole universe.” Now you have to say: “I’m not what I thought I was.” This is the incipient ego talking. In a way, there’s fear: there’s this “aggressor” (the womb); you have to “defend” in a way. And the beginnings of defenses is most accurately the beginnings of ego and of ego boundary.

To Summarize

To summarize, “The breaking of the vessels generated vileness in divinity and then vicariously in creation” (Shoham, 1990, p. 40). That is, the creation of sperm and egg created the possibility of corruption, of difference in intention from that of the divine. That is the beginning of evil. Then, “the expulsion of man from pantheistic paradise, resulted in the creation of the first human polar archetypes” (p. 40). So with birth there is the creation of the first polar archetypes—the creation of past and future, space and time, and birth and death.

In such manner, then, are the patterns of ego and “mind” separated and severed from underlying and forgotten (but not unfelt) patterns of archetypal, karmic, psychic, and universal self existing as body. [Footnote 1]

The newly emergent conceptual bank is ripe for the impressions of society and culture, hence, the emergence of the biosocial bands.

Continue with Becoming Not Yourself: The Centaur Stage of Infant and Toddler Learning Involves Learning You Are Not OK and Continues the Separation from Innate Divinity

Return to Becoming Separated from Our Bodies at Birth, We Are Separated from Archetypal and Karmic Patterns, from Our Spiritual Selves: An Angel of Death Guards the Gates of Heaven

Footnote

1. This statement is in direct contradiction to Wilber’s later formulations of his theory (1980 and on) because he claims that matter, existing as body, is a lowest form of consciousness. I point this out because this discrepancy demonstrates clearly how he has unconsciously accepted the primacy-of-the-physical-universe postulate of the Newtonian-Cartesian paradigm. The resulting epiphenomenalism is evident in his statements that “the great chain of being . . . can be listed as matter to body to soul to spirit” and that “you are born with a material body, but eventually a fully developed mind emerges . . . [later] when the soul emerges . . . [later] when the spirit emerges” (1989, p. 463).

Thus, it seems that, despite the impressively presented new-paradigm vision he brings to us in The Spectrum of Consciousness, Wilber’s later formulations crumple under the weight of old-paradigm developmental theorists (see Wilber, 1980) whose theories are based on the idea that mind evolves out of matter, that consciousness is an epiphenomenon of brain activity and not the reverse.

Swayed in this way by the kind of thinking that seeks to understand body (and mind) from the outside—as separate object—the new-paradigm understanding that matter and body are metaphorical reflections of Consciousness fades in its influence on his formulations. Furthermore, swayed by developmentalists that, in typical Western linear style, assume a progression through time; the new-paradigm viewing point of the Eternal Moment, of the illusory nature of time and, consequently, of the controversial character of cause and effect is also lost in Wilber’s writings.

Continue with Becoming Not Yourself: The Centaur Stage of Infant and Toddler Learning Involves Learning You Are Not OK and Continues the Separation from Innate Divinity

Return to Becoming Separated from Our Bodies at Birth, We Are Separated from Archetypal and Karmic Patterns, from Our Spiritual Selves: An Angel of Death Guards the Gates of Heaven

Invite you to join me on Twitter:
http://twitter.com/sillymickel

friend me on Facebook: https://www.facebook.com/sillymickel

82006386_6409dceac917237576783a16666e6eeae039155012e4d73b0f99 snow-white-and-the-huntsman_thumb uyouyouyouyoyuoadgagfgagafgafgdagfad

081209top24832515_thumb2

Web-Sonia-and-Raskolnikov944619_10151582500152300_1672860220_nthird_man1_thumbpepper spray charles frith

0004-fallen-angelimages_thumb1dead-0614-6_thumb227063_237286989735018_613053158_nimages (92)

Continue with Becoming Not Yourself: The Centaur Stage of Infant and Toddler Learning Involves Learning You Are Not OK and Continues the Separation from Innate Divinity

Return to Becoming Separated from Our Bodies at Birth, We Are Separated from Archetypal and Karmic Patterns, from Our Spiritual Selves: An Angel of Death Guards the Gates of Heaven

To Read the Entire Book … on-line, free at this time … of which this is an excerpt, Go to Falls from Grace

Invite you to join me on Twitter:
http://twitter.com/sillymickel

friend me on Facebook: https://www.facebook.com/sillymickel

An Angel of Death Guards the Gates of Heaven: Becoming Separated from Our Bodies at Birth, We Are Separated from Archetypal and Karmic Patterns, from Our Spiritual Selves

leave_eden-2_thumbThe Second Fall From Grace, Birth, Part Two — The Creation of Ego: There Is a Separation from the Natural and the Institution of a Substitute Human Nature at Birth

sgfsgshshh

Nonetheless, in “labeling” this confinedness in the womb, or “walling-in,” as “wrong” we seek to escape from it into a world of “right.” Therefore, out of the original creation of self and Other or organism and environment—with its concomitant of organism and obstacle (world-obstacle)—we have created the splitting of primary Energy into energy inside and energy coming from outside, into right and wrong, and therewith, pleasure and pain.

-Ice-Blue-Red-Fire-Phoenix-Fantasy-Art-Fresh-New-Hd-Wallpaper--

We Create Time to Escape from an Insufferable Now

Furthermore, since we cannot escape pain into space (we cannot move away or out . . . yet), we create another duality: the duality of time—of past and future. The fetus, in that time prior to birth (“up against the wall”), seeks to escape into memories of a sweetness just recently removed. With this move we have created the duality of life and death, of being and nonbeing. We have created nonbeing in that we are trying to escape the Now into the past which is a mere memory, an idea, a reflection only of the Now. Herein we have the beginnings of becoming just an idea.

four-sculpted-in-wombphoenix_by_brandrificus-d5mv3kp

Grof (1976, 1980, 1985), in his many works, describes vividly this creation of death at the time of birth. His growth modality, called holotropic breathwork, uncovers conscious and palpable awareness of death alongside the agonies of birth in thousands of participants and thereby demonstrates their interconnectedness. Similarly, Janov (1983) points out that for many of us the time of birth is the closest we come to death for our entire lifetime, until of course our actual physical demise.

In reliving their births, participants gasp for air, turn red, scream, struggle fiercely—exhibiting to all about the terror of death and the titanic will to survive . . . being vs. nonbeing. But the neonate cannot escape into space, and is only little able to escape into time.

Therefore, as Wilber (1977) put it:

[I]n fleeing death, man is thrown out of the Now and into time, into a race for the future in an attempt to escape the death of the timeless Moment. The Secondary Dualism-Repression-Projection, because it severs the unity of life and death, simultaneously severs the unity of the Eternal Moment; for life, death, and eternity are one in this timeless Now. In other words, the separation of life and death is ultimately and intimately the same as the separation of past and future, and that is time! Hence is the Secondary Dualism the progenitor of time. And this means that the life in time is the life in repression, specifically, the Secondary Repression. (p. 124)

Similarly:

[M]an’s flight from death also generates the blind Will to Life, which is actually the blind panic of not having a future, the panic that is death. . . . Under the anxiety of fleeing death, the life of the organism itself is severed, its unity repressed and then projected as a psyche vs. a soma, as a soul vs. a body, as an ego vs. the flesh. (p. 124)

Further on:

[M]an, not accepting death, abandons his mortal organism and escapes into something much more “solid” and impervious than “mere” flesh—namely, ideas. Man, in fleeing death, flees his mutable body and identifies with the seemingly undying idea of himself. Corrupt but flattering, this idea he calls his “ego,” his “self.” (p. 125)

0009-5468768281Joseph Chilton Pearce (1980) describes this separation from the natural and the institution of a substitute “human nature” at birth in this way:

Future historians will shudder in loathing and horror at the hospital treatment of newborns and mothers in this very dark age of the medicine man and the surgeon and their uses of chemicals and cuttings. (p. 44)

[T]he aftereffects of technological hospital delivery are permanent. We have built an elaborate body of knowledge not only rationalizing the damage we have done, but also accepting the damaged product as natural and inevitable. And we accept all the massive problems resulting as “human nature.” (p. 45)

Having severed its self from its body—the metaphorical reflection of which, from a physical perspective, is the actual separation of mother and child at birth with the severing of the umbilical cord—the newborn has severed itself from its archetypal and karmic patterns, its relation to the Universe, its innate destiny and purposiveness. These realities lie ever afterwards out of reach on the other side of death.

Should there come a time in adulthood when the ego seeks intentionally to retrieve them, they will await a confrontation. They will be released only upon the acceptance, reliving, and integration of that darkest face from which one has flown . . . whether that integration be a holotropic death-birth experience, a primal-like reliving of birth trauma, a mystic dark night of the soul, a descent into hell or journey to Hades, the crucifixion/ego-death/resurrection scenario of a benign psychotic “break,” or a worked-through “spiritual emergency.”

However, this idea of ego into which one has fled is at this point newly formed and empty. An empty vessel or blank slate, it is ready to be filled with the contents of or written on with the concepts of culture. Dependent and helpless in its doubly separated state, it is eager now to mold and shape its newly created sense of self—as idea, as ego—with whatever patterns of experience present themselves. Buoyed up by concept against the tide of death’s muted presence, the ego is eager to fortify itself . . . for the smell of darkness is still close; the echoes of hell too recent.

This then is what remains of Energy, of Mind, of Absolute Subjectivity, of God. An angel of death guards the gates of heaven.

Continue with The Creation of Loneliness and the Expulsion from Paradise at Birth: The Why and Way of Mind, or Ego, Separating from Universal Consciousness

Return to We Create Time to Escape from an Insufferable Now … Therein We Create Death: The Beginnings of Diminishing Divinity and of our Becoming Just an Idea

Invite you to join me on Twitter:
http://twitter.com/sillymickel

friend me on Facebook: https://www.facebook.com/sillymickel

p63000_2 lucifer_thumbperseus 579545_10151093790216978_1101676049_n 0011-img_0092 35477_188745591249535_1984892410_n eNG6487-752717 occupydenver_thumb kentstate3_thumb images (60) ace-still34_thumb article-2043118-0e26b2c700000578-495_634x371_thumb orochi2_thumb 0010-flight-of-icarus1 ghjklk0 brandon-watts-lies-injured-899_thumb kent_state_thumb protester-street-movement-police_thumb7866082-newborn-baby-being-examined-in-delivery-room-by-doctor  0007-icarus-evelynn-eighmey1 poignant-life_thumbimage_thumb25  casually_pepper_spraying_cop9992images (87) 32317-bigthumbnail_thumb1 0 (1) police-protesters-street-movement_thumb unnaturalself-coil-birth steuben_-_bataille_de_poitiers_thumb poussin_nicolas_battle_of_israelites_with_amorreis_a_fragment_picture_b

Continue with The Creation of Loneliness and the Expulsion from Paradise at Birth: The Why and Way of Mind, or Ego, Separating from Universal Consciousness

Return to We Create Time to Escape from an Insufferable Now … Therein We Create Death: The Beginnings of Diminishing Divinity and of our Becoming Just an Idea

To Read the Entire Book … on-line, free at this time … of which this is an excerpt, Go to Falls from Grace

Invite you to join me on Twitter:
http://twitter.com/sillymickel

friend me on Facebook: https://www.facebook.com/sillymickel

The Beginnings of Diminishing Divinity and of our Becoming Just an Idea: We Create Time to Escape from an Insufferable Now … Therein We Create Death

tumblr_ljs0e772rf1qimvpvo1_500

The Second Fall From Grace, Birth, Part One — The Wall: The Creation of Pain, Time, and Death Occurs with the Encounter with the “World-Obstacle”

0001-xnyh052

The Secondary Dualism

Ontogenetically, the second fall is birth and correlates with Wilber’s secondary dualism, which he relates to the creation of time. As Wilber (1977) puts it, “the why of time’s genesis . . . it is nothing other than man’s avoidance of death” (p. 120).

He continues as follows, quoting Benoit (1955):

It is with the arising of the Existential Level that there occurs the infamous debate of “to be or not to be;” because at the moment man severs his organism from his environment, then

0040-thinkingattherootsofthings2

Suddenly he becomes conscious that his principle is not the principle of the universe, that there are things that exist independently of him, he becomes conscious of it in suffering from contact with the world-obstacle. At this moment appears conscious fear of death, of the danger which the Not-Self represents for the Self. (1977, p. 122)

Dragon-and-Fairy-dragons-33423132-1680-1050

The Creation of Death in Encounter with the World-Obstacle

We see that fear of death arises out of suffering from contact with the world-obstacle. The metaphorical reflections of this, biologically, are the fetus’s encounter with suffering in the later stages of pregnancy. The fetus encounters the “world-obstacle,” the uterus, with the confinedness in the womb and its attendant suffering increasing daily and hourly. The fetus becomes even more conscious of this obstacle—and more identified with its physical form—in reaction to the Energy eruption from frustration.

10-emergence-440_thumb

The Wall

So it is here farther along in the gestation process that we feel the separation (from divinity) with the encounter with the wall of the uterus. People use that metaphor: “I hit the wall.” In other words, “I’ve reached my limit.” This harkens back to that time in the womb.

0009-d5261960lcrppd

Shoham (1990) writes, “[I]n the midst of his omnipresent egocentricity, he experiences disastrously hostile surroundings” (p. 36). Though Shoham likens this to the “expulsion” phase of birth, this experience actually begins a little earlier, during the BPM II phase of birth—that is, in the late stages of pregnancy prior to the onset of labor.

0007-coleprometheusbound1847vassaraa-web1

Let me clarify this. With the primary split, occurring with the creation of sperm and egg from no-thing-ness, one’s intention can be different from the intention of Other. (Indeed, one perspective on this is that a difference in intention causes the creation of sperm and egg—i.e., the foundation of the world is wrought of an initial rebellion from God.)

Regardless, up until this point in the developments prior to birth, these two intentions have rarely been at odds: The self’s intentions to grow and to expand have been nurtured and aided, in a wonderfully synchronistic way, by the Other—in this case, specifically, by the environment of the mother’s body. [Footnote 1]

539667_448929455184376_628276225_n

guide-the-development-according-to-a-karmic-design

rachel_weisz_snow_white-2_thumb

Toward the end of pregnancy, however, the organism’s intentions to grow and expand are contrary to the environment’s intentions to resist its further growth in response. By this I mean simply that there are limits to the elasticity of the womb and the mother’s body, which result in its becoming an increasing contrary pressure against the fetus’s growth. To the fetus, however, with the possibility of a different perspective—a “bi-focal” world arising with the primary split—it is as if the environment has “turned against” or “betrayed” it.

At any rate, this friction of opposing intentions (or perspectives) is Energy, just raw Energy until it is labeled. As Wilber (1977) put it:

As an example of this entire movement, let us again use the mobilization of anger, as when a person strikes me. The actual strike itself, in its simplest form, is just a movement of the universe, but as the primary dualism starts to occur, I sense a mobilization of energy arising within me. At this stage—before the primary dualism hardens—this energy is still pure, informal, intemporal. . . . (p. 190)

1281dragonfairy

The Creation of Pleasure and Pain

In our example, of course, it is not someone striking the fetus. It is someone opposing the fetus’s uninhibited growth. The pattern is the same, however, in that “in its simplest form” the actual blocking of the fetus’s free movement “is just a movement of the universe.”

However, then the fetus does what indeed we all did. Since we were not “wholly” enough to accept this pure energy as simply our energy, our divinity (the consequence of the primary split), we make it “wrong,” we “label” it pain. This, of course, is not conceptual labeling here since concepts do not exist as yet. Rather, it is pure, organismic avoidance/rejection . . . a kind of cosmic mistrust.

Nonetheless, in “labeling” this confinedness in the womb, or “walling-in,” as “wrong” we seek to escape from it into a world of “right.” Therefore, out of the original creation of self and Other or organism and environment—with its concomitant of organism and obstacle (world-obstacle)—we have created the splitting of primary Energy into energy inside and energy coming from outside, into right and wrong, and therewith, pleasure and pain.

ice-blue-red-fire-phoenix-fantasy-art-fresh-new-hd-wallpaper

We Create Time to Escape from an Insufferable Now

Furthermore, since we cannot escape pain into space (we cannot move away or out . . . yet), we create another duality: the duality of time—of past and future. The fetus, in that time prior to birth (“up against the wall”), seeks to escape into memories of a sweetness just recently removed. With this move we have created the duality of life and death, of being and nonbeing. We have created nonbeing in that we are trying to escape the Now into the past which is a mere memory, an idea, a reflection only of the Now. Herein we have the beginnings of becoming just an idea.

four-sculpted-in-womb

phoenix_by_brandrificus-d5mv3kp

Footnote

1. There is much variation here, but it would be distracting to go into it too deeply at this point. Suffice it to say that everyone’s experience in the womb is not so marvelous. Too frequently—and more frequently in modern times with the advent of wide-scale drug use, unwanted pregnancies, and unnatural and chemicalized food supplies—the secondary shutdown-dualism occurs much earlier in pregnancy. The encounter with a “world-obstacle” and a “frustration” of fetal intention can occur even in very early stages of fetal development. In such cases, later womb experience takes on hellish tones and this has far-reaching ramifications throughout all later life.

tree_2_thumb

Continue with Becoming Separated from Our Bodies at Birth, We Are Separated from Archetypal and Karmic Patterns, from Our Spiritual Selves: An Angel of Death Guards the Gates of Heaven

Return to Womb Existence Is a Separate But Connected State, of Space But Not Time, an Eternal Now: The First Fall From Grace, Part Six — Womb with a View, the Transpersonal Bands of Consciousness

To Read the Entire Book … free, on-line … of which this is an excerpt, Go to Falls from Grace

Invite you to join me on Twitter:
http://twitter.com/sillymickel

friend me on Facebook: https://www.facebook.com/sillymickel

bad-karma-enters-us brazil21 buried-ryan-reynolds-in-coffin_thumb 309711_322333121211824_69159595_n forsale

Womb Existence Is a Separate But Connected State, of Space But Not Time, an Eternal Now: The First Fall From Grace, Part Six — Womb with a View, the Transpersonal Bands of Consciousness

images (23)womb-with-a-view-transpersonal-bands

In This “Subtle Realm of Divine and Archetypal Illumination,” Aware of Karma and Past Lives, We Are Instructed About Destiny and Life Purpose: The Chonyid Bardo, Womb, and Collective Unconscious

asdfasdfadfasdfasd

Duality and the Creation of Death

Nevertheless:

According to the myth, the outcome of the breaking of the vessels was that particles of Divinity were imbedded in all objects and life-forms of creation, serving as divine cores within profane temporal casings. Furthermore, the breaking of the vessels introduced evil to the world; before, only good emanated from the great light of infinity. (Shoham, 1990, p. 36)

In essence, then, as stated above, with the creation of sperm and egg we have the beginnings of form out of no-thing-ness. And with this creation, this first separation, evil has been created, darkness and confusion arise. For that separation is duality; and that duality is evil—the opposite of real life (God), live spelled backwards, and the beginning of the possibility of death.

Transpersonal Bands: Womb With a View

At any rate, in that there is a separate awareness—in this creation of form, this creation of sperm and egg from no-thing-ness—there is a separation (of sorts) from the environment. But this separation is not total, not yet; there is a fluidity of awareness between environment and organism. Spiritually, it can be said that at this level one is still in touch with transpersonal forces or patterns. These are Wilber’s (1977) “transpersonal bands,” which we see relate ontogenetically to the time in the womb.

blastocyst-implantation-womb320654_298080840303488_1412058679_n486971_469866373069784_300733782_n398987_204128006393807_284007885_n

Chonyid Bardo, the Archetypal Realm, the Womb, the Collective Unconscious

They relate also to the later stages of the Chonyid bardo which, as Wilber (1980) writes, is “the subtle realm of divine and archetypal illumination” (p. 169). The separation from Other at this level takes global, archetypal, karmic forms. One is “instructed” about destiny, life purpose, and so forth; one’s karmic and past lives patterns are still very much “at hand.” This is Masters and Houston’s (1967) symbolic level, Jung’s collective unconscious, and Grof’s transpersonal realms.

just-a-membrane-awaytumblr_lhoapkPIjt1qh9dp5o1_500images_gallery_05_14_thumb381137_2798758808985_1329461573_n

Separate But Connected State

Biologically, emotionally, and psychically the organism is also connected to its “environment.” After the sperm and ovum unite to create the fertilized egg, it grows into a blastocyst and implants itself in the uterine wall. Later as fetus, of course, it shares in the mother’s biological processes and substances through the umbilical cord. So the organism here is actually still “attached” to its environment, though maintaining a separate awareness, an awareness of space.

B0003308 6 day old human embryo implanting - coloured

Wilber’s primary duality has occurred, which for our purposes might be described as the separation between self and Other or self and God. The heavens have been separated from the earth, though they still meet at the ends of the horizon. Throughout its time in the womb the organism is attached to the mother (the environment) and shares freely in her feelings, thoughts, moods, and energies. It is a vegetative-type existence, separate yet connected.

jg;lksjgkasjg;skjsgrrrrtree_of_live_consultationimages (30)

Space Without Time — The Womb’s Eternal Now

This is the condition of space without time. This womb period has retained timelessness but not space- or formlessness. One lives an eternal Now that is rooted in a specific form—that is, it has a specific perspective or focal point of awareness.

sc1images (3)

Note that, contrary to Wilber’s (1977) assertion, the primary and secondary dualisms—those which create space and time, respectively—do not occur together when looked at ontogenetically. This difference from Wilber is significant, and I shall discuss it further on. For present purposes, however, remember that Wilber’s secondary dualism creates a past and future, which place a veil between us and Now. But on the contrary, at this point in the womb, death has not yet entered the picture and time has thus not been generated nor, consequently, a past and future. We therefore have the continuing sense of eternity and of the immortality of form.

radhagopinath_wall70_480-x-360_1-480x225523609_631095156906099_715981750_n

End of Innocence — Birth

But something does happen (according to biologists, pre- and perinatal psychologists, and the reports of experiential pioneers). This leads us to the second fall from grace, to the experience of birth.

europa

Continue with We Create Time to Escape from an Insufferable Now … Therein We Create Death: The Beginnings of Diminishing Divinity and of our Becoming Just an Idea

Return to The Child Is Tasked with Cleansing the World of a Taint Passed Down from the Beginnings of Time: The First Fall From Grace, Sperm/Egg and Conception, Part Five — “Mending the Catastrophe”

To Read the Entire Book … on-line, free at this time … of which this is an excerpt, Go to Falls from Grace

Invite you to join me on Twitter:
http://twitter.com/sillymickel

friend me on Facebook: https://www.facebook.com/sillymickel

The Child Is Tasked with Cleansing the World of a Taint Passed Down from the Beginnings of Time: The First Fall From Grace, Sperm/Egg and Conception, Part Five — “Mending the Catastrophe”

sagittarius

Collective and Ancestral Memory … “Original Sin”: From the Perspective of Cells, Parents are “Blemished Gods” … For Parents, Children Are Their Immortality and Atman Projects

Mythology - Painting - Birth of Venus 284114_161728363967431_1435326969_n

Mending the Catastrophe

To continue, Shoham writes that God needs man to mend this catastrophe of the vessels, and that this is part of the symbiosis, that this is part of what we’re doing in our dialogue with the divine.

Considering my interpretation of the breaking of the vessels as the creation and release of the sperm and egg, we might say that the mending, then, of that breaking would be the sperm meeting the egg and the formation of a new union.

Blemished Gods

But Shoham also talks about the God that is represented in these myths as being an imperfect God, a “blemished God.” I will not go into his reasons for such an understanding. But consider that from the vantage point of the events surrounding conception this understanding of a “blemished God” fits as well: For when we are inside of our fathers and mothers and we are cells—either a sperm cell or an egg cell, either way—we are part of a being who’s damn sure imperfect, acknowledged to be imperfect at that time. Partaking of our parents’ beingness at that time, which both biologically and experientially is the case, we are identified with someone who is analogically Divine yet in their humanness is indisputably less than perfect—”blemished Gods.”

Children Are Parents’ Immortality and Atman Projects

Furthermore, this ties in to what has been observed to be a primary and pervasive reason for parents having children. That is, parents want children in order to have a continuation of their selves. Essentially the child becomes the parent’s “atman project”—that is, the continuation of the parent’s attempt at perfection or of reuniting with or creating the lost and unconsciously yearned for state of divinity. A similar way of saying this is that children are parents’ “immortality projects.”

So basically children are released from parents, they “emanate” from parents, in order to try to mend what the parents feel themselves to have broken. The child represents the hope of the parent to be vindicated, completed; the chance for the adult to get it right, if not in his or her own lifetime, then at a time after one’s death, through the actions of the biological being emanated from oneself.

Thus, in such mythology, God is very often accurately interpreted as the parent. What we have is a situation where children come out from the father and mother to try to mend their lives; so children are a continuation of the parents’ [life] “project.”

Collective and Ancestral Memory

Shoham (1990) says further:

[T]his cosmic catastrophe gives Divinity a chance to cleanse him- or herself of his or her polluted components and allows man to save himself while mending the blemished divinity” (p. 36).

Thus, a new conception, the creation of a new human life is felt to allow the parent to cleanse him- or herself of his or her polluted components.

But from the perspective of the newly created individual, this world scheme gives to humankind a chance to do better next time, to do better than the parent did, to overcome the “bad karma” of the parent that was put into the universe through that particular new form, that newly created being, and which originally is recorded in the sperm and in the egg. We therefore have here an indication of collective memories and pain as well as the hope of resolution of one’s ancestral memories. This is to say that the child carries those things of its parents with it; and this world scheme gives the child a chance to cleanse the Divinity (the parent who by proxy represents the entire species and all progenitors) of its polluted components.

“Original Sin”

This, then, is the child’s chance to save itself; but the child is also coming into the world to help to cleanse the world of a taint that is passed down. It is an “Original Sin,” so to speak, because its origins extend back through the generations in an infinite regress. Why the taint is there is a whole other question, however: It happens to be the focus of an entire other work of mine, The Great Reveal by the Planetmates.

Duality and the Creation of Death

Nevertheless:

According to the myth, the outcome of the breaking of the vessels was that particles of Divinity were imbedded in all objects and life-forms of creation, serving as divine cores within profane temporal casings. Furthermore, the breaking of the vessels introduced evil to the world; before, only good emanated from the great light of infinity. (Shoham, 1990, p. 36)

In essence, then, as stated above, with the creation of sperm and egg we have the beginnings of form out of no-thing-ness. And with this creation, this first separation, evil has been created, darkness and confusion arise. For that separation is duality; and that duality is evil—the opposite of real life (God), live spelled backwards, and the beginning of the possibility of death.

Continue with Womb Existence Is a Separate But Connected State, of Space But Not Time, an Eternal Now: The First Fall From Grace, Part Six — Womb with a View, the Transpersonal Bands of Consciousness

Return to Mythology Supports What We Have Learned Experientially — The Release of Sperm and Egg Is the First Removal from Divinity: The Breaking of the Vessels and the First Separation

To Read the Entire Book … free, on-line … of which this is an excerpt, Go to Falls from Grace

Invite you to join me on Twitter:
http://twitter.com/sillymickel

friend me on Facebook: https://www.facebook.com/sillymickel

phoenix212 185709_245373888926328_1086868779_n phoenix_by_genzoman-d3cqnzj hero stock-footage-hd-animation-of-sperm-cells-swimming-inside-ductus-deferens stock-footage-animation-of-swimming-sperm-towards-the-camera-traveling-through-the-body-to-be-the-first-to-get Gods-of-Greece-greek-mythology-16435693-468-553 66541_308579049249612_983902146_n Fukushima-007 poisonedwomb2_thumb images-2 PhoenixRising2-5_zpscc6f6ac2 SpockandMcCoy unnaturalself-coil-birth svarog1 perun child-is-tasked images (2) alkjfd;akf;akdf;afkjOccupyDenver101411_13 El_Greco_Christ_Driving_the_Money_Changers_from_the_Temple 8F0E07DD10D668DAC3BC480E287091F3 thriller-460_1054147c

0035-sam-and-frodo-samwise-gamgee-10556837-1024-768-2 1350003L female-god mending-a-taint-passed-down 0025-chironsdeathcrpd hjkhljhljhljhl2fe p819861800-3

Continue with Womb Existence Is a Separate But Connected State, of Space But Not Time, an Eternal Now: The First Fall From Grace, Part Six — Womb with a View, the Transpersonal Bands of Consciousness

Return to Mythology Supports What We Have Learned Experientially — The Release of Sperm and Egg Is the First Removal from Divinity: The Breaking of the Vessels and the First Separation

To Read the Entire Book … on-line, free at this time … of which this is an excerpt, Go to Falls from Grace

Invite you to join me on Twitter:
http://twitter.com/sillymickel

friend me on Facebook: https://www.facebook.com/sillymickel

Mythology Supports What We Have Learned Experientially — The Release of Sperm and Egg Is the First Removal from Divinity: The Breaking of the Vessels and the First Separation

sisterhood-of-the-divine-feminine-lila-violet

The First “Catastrophe” Is the Breaking of the Cellular “Sisterhood” and the Release of the “Mongrel Hordes”: The First Fall From Grace, Sperm/Egg and Conception, Part Four

RestingEggFolliclesL'âme d'une déesse_small

The Breaking of the Vessels

Shoham continues: “God needs man to ‘mend’ the catastrophe of the breaking of the vessels” (p. 36). By this he means that God needs man to mend the catastrophe of birth. He has told us that “The transition from the womb to the world outside is violent in all respects” and that “The shock of birth . . . is not remembered by us . . . but it is undoubtedly registered by our sub- or preconscious and is projected, inter alia, by myths” (p. 36). This fits exactly with our experiences and discoveries in the experiential psychotherapies.

The First “Catastrophe”

But I disagree with his next statement: “The myth of the breaking of the vessels relates to the birth-giving mother and the ejection from the womb” (p. 36). The experiential psychotherapies tell us that birth is the second catastrophe and that the sense of catastrophe is associated initially with the time surrounding that of conception, with the first coming-into-form of sperm and egg.

With this in mind, the myth of the breaking of the vessels does not have to be related to the time of birth, e.g., to the breaking of the mother’s water; but can more accurately be situated, once again, farther back in time to that prior to conception. From this perspective the vessels that break are those of the testicles and the ovaries. The egg breaks free from the ovary; the sperm are suddenly released from the container of the testicles in an emission.

The Cellular “Sisterhood”

It is known that the egg is inside of the ovary for the whole lifetime of the mother. The eggs are actually developed in the ovaries of the fetus; the girl about to be born has her eggs inside of her already. And at puberty her ovaries begin to release these eggs. She starts “breaking the vessels,” so to speak. But the eggs have been there for a long time, sometimes going back twenty or thirty years. So by now a “sisterhood” has been created. Then what happens? At a certain point at the start of menstruation the vessels get broken, they start releasing eggs; before that they are sealed. Thus the “pact” between them (experientially speaking) is broken as well.

The “Faceless Masses,” The “Mongrel Hordes”

As for the male, the sperm are in the testicles a much shorter time. But the individual sperm are inside the testicle with hundreds of millions of other sperm. The testicle is also “sealed” until an ejaculation. One could think of that event as analogous as well to a breaking of the water before birth. The seal on that vessel has to be broken in order for the sperm to “spill” out.

The First Separation, First Removal from Divinity

Thought of this way, the result of the breaking of the vessels—which Shoham says is the scattering of the divine sparks—is much more easily understood. Its interpretation does not have to be stretched to fit the idea of the sparks being the neonate itself. Rather the scattering-of-divine-sparks myth fits perfectly with the idea of the release of multitudes of sperm and egg upon the “breaking of the vessels” of the testicles and ovaries.

For these reasons I believe Shoham is wrong when he says this myth relates to birth; instead it relates to the experience of conception—lending support to the idea that conception is the first catastrophe, the first separation, the first removal from Divinity. Thus the myths support what we have discovered experientially at the level of cellular consciousness.

Continue with The Child Is Tasked with Cleansing the World of a Taint Passed Down from the Beginnings of Time: The First Fall From Grace, Sperm/Egg and Conception, Part Five — “Mending the Catastrophe”

Return to The Scattering of the Divine Sparks and Divine Symbiosis: The First Fall From Grace, Sperm/Egg and Conception, Part Three — “Theurgic Conception”

To Read the Entire Book … free, on-line … of which this is an excerpt, Go to Falls from Grace

Invite you to join me on Twitter:
http://twitter.com/sillymickel

friend me on Facebook: https://www.facebook.com/sillymickel

Sisterhood_Shabbat Group sisterhood1 stock-footage-hd-animation-of-sperm-cells-swimming-inside-ductus-deferens stock-footage-group-of-brown-sperm-racing-in-space stock-footage-animation-of-swimming-sperm-towards-the-camera-traveling-through-the-body-to-be-the-first-to-get adadfadfafa 66541_308579049249612_983902146_n images-11 sisterhood-quote-maidendance the-women-danced humansperm SOATriskle B0000351 Human sperm showing exceptional sperm count 604a_d9fa divine-secrets-of-the-ya-ya-sisterhood-8 divine-secrets-of-the-ya-ya-sisterhood-4 embryo human-sperm planet Divine Secrets Of The Ya-Ya Sisterhood dreamtime_sisters_137_photo_s1 heavenearthtumblr_lnh1df1XUt1qfpzemadfafaagagagg $(KGrHqJHJBwE7y5E3pBdBO-UoOVOQ!~~60_35 Radharani-and-Her-gopi-friends-attack-and-are-attacked-in-turn-by-Sri-Krishna 1 (1) images (27) images (11)

Continue with The Child Is Tasked with Cleansing the World of a Taint Passed Down from the Beginnings of Time: The First Fall From Grace, Sperm/Egg and Conception, Part Five — “Mending the Catastrophe”

Return to The Scattering of the Divine Sparks and Divine Symbiosis: The First Fall From Grace, Sperm/Egg and Conception, Part Three — “Theurgic Conception”

To Read the Entire Book … free, on-line … of which this is an excerpt, Go to Falls from Grace

Invite you to join me on Twitter:
http://twitter.com/sillymickel

friend me on Facebook: https://www.facebook.com/sillymickel

The First Fall From Grace, Sperm/Egg and Conception, Part Three — “Theurgic Conception”: The Scattering of the Divine Sparks and Divine Symbiosis

ghkgkghjg

Before Conception, We Experience Omnipresence and Omnipotence, Knowing We Are Particles of Divinity. In the Womb, We Sense a Euphoric Symbiosis with the Divine

Zeus-greek-mythology-687267_1024_768-460x250

154577_511361335570595_1968797156_n

Divinity “Contracted Himself”

This is the actual coming into form of sperm and egg from undifferentiated reality and infinite potentiality; experientially, the self has “contracted.”

It is also the first “split”—the first creation of something Other than One-Self.

So what I’m proposing about the experiences surrounding conception, I contend, is a better analogue to the mythological Kabbalist depiction of Tzimtzum, contraction, and the thin pipe from Infinity, than is Shoham’s interpretation of it as the umbilical cord and nourishment from the mother.

sperm_2174572b

ghkgkghjg

The Scattering of the Divine Sparks

Further support for this move in placing these interpretations farther back in time, to that of conception, is given by considering the Kabbalic mythical depiction of the breaking of the vessels and the scattering of the divine sparks. Shoham (1990) tells us,

The myth of the breaking of the vessels relates to the birth-giving mother and the ejection from the womb, whereas the myth of the scattering of the divine sparks, which in Lurianic Kabbala occurs as a result, relates more directly to the neonate himself. The newborn child feels himself to be a precious particle of Divinity, omnipresent and hence omnipotent, because at this stage of his life he cannot be aware of anything or anybody except himself. (p. 36)

In this way Shoham relates a myth of vessels breaking and a related myth of a scattering of divine sparks to the time of birth and the actual delivery. Contrary to what Shoham believes, I think the scattering of the divine sparks is a much more accurate depiction of what we might call “the scattering of the sperm.” For it is always sperm that need to get scattered, widely disseminated, because they do not all survive. Fish fertilization, for example, involves male sperm being scattered over the top of the eggs.

Furthermore, “The newborn child feels himself to be a precious particle of Divinity” (p. 36). Regardless of the truth of that, more obviously we re-create the universe coming into form in the spewing out into form in an ejaculation: There are these hundreds of millions of “sparks” that go out from the father and each one of them is a precious particle of divinity in that each one could create the child.

human-sperm

417070_223925697737814_1300312747_n

Shoham adds, “Omnipresent and hence omnipotent because at this stage of life he cannot be aware of anything or anybody except himself.” Once again, this does not fit with the later time of birth but with conception. For, as we see most clearly further on, at the time of birth and prior to it, the fetus is actually distinctly aware of an Other—distressingly and confrontationally so. Whereas around the time of conception there is that quality of omnipresence and omnipotence (more so at some times than others).

One has created form in the creation of sperm and egg, but one is only slightly removed from godhead; one still thinks oneself to be part of Everything.

Zeus-greek-mythology-687267_1024_768-460x250

hjhljhlkjglgljglfljflf

Crop-Circles-Jellyfish

Divine Symbiosis

It is not until one gets farther along in the gestation process that one feels oneself to be truly distinct or is truly aware of the separation that has occurred. This happens with the encounter with the uterine wall during the latter stages of pregnancy. And yet Shoham, in referring to this time of breaking of vessels and scattering of sparks, uses the terms the “theurgic conception” of the Kabbala. He means this in a way much different than biological conception, yet I feel he may unconsciously have revealed the more accurate interpretation. It is interesting how the unconscious will lead us along, manipulating us to reveal the hidden truths, even in the very words that come to mind and despite our conscious intention in their use.

Further support for this interpretation occurs in his use of words after “theurgic conception,” where he is overtly describing events occurring after birth. He writes, ” . . . sees every human act as having an immediate effect on Divinity. This makes for a symbiosis between God and man.” Once again, I believe he has covertly revealed the correct interpretation—in his use of the word symbiosis especially—that this is the time after conception, not after birth. During the intrauterine, post-conception time, there is exactly that quality of closeness to the Divinity. During this “BPM I” time, we have this dialectic going: this flow-in, flow-out between us and the universe, which is reflected physically (biologically) in the flow-in, flow-out between us and the mother through the umbilical cord.

image_thumb17_thumb

jhlhjhljhljhljhlhlh

154577_511361335570595_1968797156_n

Freya-the-Goddess-of-Love-norse-mythology-24849533-1051-759

Continue with Mythology Supports What We Have Learned Experientially — The Release of Sperm and Egg Is the First Removal from Divinity: The Breaking of the Vessels and the First Separation

Return to In the Beginning, the “Thin Pipe From Infinity” … “Emanated Light Into the World”: We Begin with “Contraction” … Biological and Spiritual … How We Tell Ourselves That in Myth

To Read the Entire Book … free, on-line … of which this is an excerpt, Go to Falls from Grace

Invite you to join me on Twitter:
http://twitter.com/sillymickel

friend me on Facebook: https://www.facebook.com/sillymickel

Sperm Journey: From Father to Womb

Inside Testes

dragon_cave

quetzalcoatl_by_vampireprincess007-d2yd7xk

Ejaculation: Phoenix Rises from “Ashes”

PhoenixRising2-5_zpscc6f6ac2

phoenix_rising_by_cgartner-d32w72i

images (17)

phoenixbird23

Phoenix 8 x 10

analiza_phoenix-rising

rise

phoenix212 crop_1423732c

phoenix1

Sperm Journey: “Immortal” Dragon Deity.

Feeling of Omnipotence. And Carries Some Personality and “Skandhas” of Mostly Negative, Some Positive, Karma from Previous Life/Lives

DRAGON_OF_GOD_Wallpaper_1ogq4 (1)ceremonial-dragon-dance-

mist_dragon images (22) bc50a3172bd43c50c06087f489b6f1f7 m_pg12dragonpav

sperm2

The_Dragon_of_Air_by_Ruth_Tay images (17)

Sperm cell, SEM

Cloud_Age_Symphony_Dragon_God_by_Leashe

Sperm Journey: “Scattering of Divine Sparks” … The “Brotherhood” of the Sperm

image sperm440

sperm_cells_052609_m

431797_10151535318948904_725404584_n

1122498445

sperm-cell-silk-necktie-absolut-vodka-rare-6636

66481_492404010798483_1055466540_n

The Egg’s Perspective of Sperm and the “Magical” Womb

539461_10151237552103933_1416255229_n442158_cce33949-8735-434b-a79b-5cc380bf1cec_o

DRAGON_FAIRY_Wallpaper_awp2q homepage1

Sperm Journey End: Sperm Head Explodes and DNA “Package” Delivered

46249_230999930363724_766606147_n

mahabharata

Early Womb Life

31f45bea96c2a79182dacebf416d882b

Continue with Mythology Supports What We Have Learned Experientially — The Release of Sperm and Egg Is the First Removal from Divinity: The Breaking of the Vessels and the First Separation

Return to In the Beginning, the “Thin Pipe From Infinity” … “Emanated Light Into the World”: We Begin with “Contraction” … Biological and Spiritual … How We Tell Ourselves That in Myth

To Read the Entire Book … free, on-line … of which this is an excerpt, Go to Falls from Grace

Invite you to join me on Twitter:
http://twitter.com/sillymickel

friend me on Facebook: https://www.facebook.com/sillymickel

We Begin with “Contraction” … Biological and Spiritual … How We Tell Ourselves That in Myth: In the Beginning, the “Thin Pipe From Infinity” … “Emanated Light Into the World”

hjkhljhljhljhl2fe3

The First Fall From Grace, Sperm/Egg and Conception, Part Two — Divinity “Contracted Himself”: “A Line Like a Thin Pipe Extended from Infinity to Create the Worlds.”

sadfaf1vortex-matrix-500x333

The Thin Pipe From Infinity

Despite his placing the first separation at birth, Shoham (1990) does see that some elements of the mythic projection need to be interpreted farther back in time, into the intrauterine state. He writes,

Before birth, there is the process of pregnancy and the formation of the human fetus to be considered. This, we claim, is depicted mytho-empirically by the Kabbalist dynamic of Tzimtzum (contraction). Rabbi Haim Vital, the foremost disciple of Rabbi Isaac Luria and chief exponent of Lurianic Kabbala, describes the process of Tzimtzum:

[Emanating Divinity] contracted Himself, a space round all around was formed. . . . After this contraction, a space was [thus] formed for emanant creatures to be created . . . and a line like a thin pipe extended from Infinity to create the worlds. . . . [T]he pipe line created a round form . . . linked to the emanator (Infinity) by the pipe line only . . . and the line is thin so that it emanates light [livelihood] by measure and ration as needed by the emanant.

This would seem to be a plastic mytho-empirical depiction of the formation of the fetus within the round womb, fed by the umbilical cord stemming from an unknown emanator (to the fetus) in the away and beyond, perceived by the nascent awareness of the fetus and later projected onto mythology as Infinity. (1990, pp. 35-36)

But we see indications going back still farther, to the time surrounding conception, in what Shoham presents here. The earliest events he cites are the formation of the fetus in the womb through the “thin pipe extended from Infinity to create the worlds.” He claims this describes the situation of the fetus in the womb, being fed by the umbilical cord. However, with a slightly altered viewpoint on his depiction, his earliest events take on the characteristics of the earliest events, viz., surrounding conception. This may be either an additional meaning to the myth or the more accurate meaning of the myth, however you choose to consider it (the multilevel quality of myths is well established).

At any rate, consider: In the process of contraction, Tzimtzum, there is this space in which things can be created. I have no quarrel with Shoham that the space described represents the womb. But there is this thin pipe from Infinity extended, the pipeline created around form, linked to the emanator by the pipeline only. Considering the near-universal relation of Infinity to the male (as contrasted with the similarly universal analogues of maternal to the manifest or temporal), I believe a masculine interpretation is warranted. You thus have a masculine Emanator Divinity contracting and being linked to this round place by a thin pipeline.

Then, right in the beginning, Divinity contracted himself. There’s this round form linked to the emanator by the pipeline only. The line is thin so it emanates light, livelihood, measure, and ration as needed by the emanant; and it does so into the round place. A more accurate depiction of sexual intercourse and ejaculation from the viewpoint of the cellular would be hard to find.

There’s a pipeline that’s connected to “Himself” through which He emanates things out into the universe and creates them. According to the tradition, the line emanates light. Are these not the sperm coming out? The energetic sperm, biologically speaking, can be related to sparks of joy or sparks of life—as they have been described experientially.

Yet Shoham writes that this would seem to be a plastic mytho-empirical depiction of the formation of the fetus within the round womb during gestation. From this alternate perspective, however, the thin pipeline is not the umbilical cord. It emanates light from “Himself,” the Father-God—who in reality is the father. Another way of saying: the father ejaculates sperm into the womb. Is not the inside of the penis, taking the sperm’s perspective of course, also to be likened to a thin pipeline?

Shoham writes “fed by the umbilical cord stemming from an unknown emanator.” I believe this is incorrect. This makes the “contraction” be the actual pregnancy; whereas the meaning of contraction is more accurately fitted to the processes, physically, of ejaculation on the part of the father and, spiritually, on the part of the newly created individual going from the Greater Reality into form.

Divinity “Contracted Himself”

This is the actual coming into form of sperm and egg from undifferentiated reality and infinite potentiality; experientially, the self has “contracted.”

It is also the first “split”—the first creation of something Other than One-Self.

So what I’m proposing about the experiences surrounding conception, I contend, is a better analogue to the mythological Kabbalist depiction of Tzimtzum, contraction, and the thin pipe from Infinity, than is Shoham’s interpretation of it as the umbilical cord and nourishment from the mother.

Continue with The Scattering of the Divine Sparks and Divine Symbiosis: The First Fall From Grace, Sperm/Egg and Conception, Part Three — “Theurgic Conception”

Return to Cellular Consciousness and The Chonyid Bardo: “Like a Prodigal Child, I Had Run Away from my Macrocosmic Home and Imprisoned Myself in a Narrow Microcosm.” (Paramahansa Yogananda)

To Read the Entire Book … free, on-line … of which this is an excerpt, Go to Falls from Grace

Invite you to join me on Twitter:
http://twitter.com/sillymickel

friend me on Facebook: https://www.facebook.com/sillymickel

il_fullxfull.368492738_oe6y sperm_2174572bwonderful.can.happen panpsychism matrix-network cernunn living-in-stimulating-times-stairway_to_heaven juliacrop.gif aan-news-143641-centipede-Dreaming-071 4031037351_4737a67839 svarog1 Sagittarius_by_Steel perun pegasus (1) mote-in-godhead lgdjfkhgglglglglg from-understanding-everythingpegasus an-essentially-benign-universe-grace-and-love akdf;lakfa;dkfa;kj 72148_511204142260631_1128100268_n 48006_511204182260627_305647816_n 29001_269897516473965_1896036142_n white-dragon 355-pegasus-of-greek-mythology-pictures

Continue with The Scattering of the Divine Sparks and Divine Symbiosis: The First Fall From Grace, Sperm/Egg and Conception, Part Three — “Theurgic Conception”

Return to Cellular Consciousness and The Chonyid Bardo: “Like a Prodigal Child, I Had Run Away from my Macrocosmic Home and Imprisoned Myself in a Narrow Microcosm.” (Paramahansa Yogananda)

To Read the Entire Book … free, on-line … of which this is an excerpt, Go to Falls from Grace

Invite you to join me on Twitter:
http://twitter.com/sillymickel

friend me on Facebook: https://www.facebook.com/sillymickel

%d bloggers like this: