Birth — An Awakening or a Forgetting? Out of Eden, Part One — Is Birth the Beginning of Consciousness, as We Assume, or Is It the Forgetting of Innate Divine Awareness
Posted by sillymickel
We “Fall from Grace” at Birth: “The Child in the Womb Is in Soham (I am He); But, When It Is Born … It Starts the Question, Koham, Who Am I? For It Forgets Its Truth” — Sathya Sai Baba
Falls from Grace, Prodigal Human, Primal Return … Overview
The book that precedes this one, Falls from Grace, has not presented an optimistic portrait of the human condition. The question might arise, is this scenario true for all people? Has it always been true? Is it this way in all cultures? What are the roots of this dismal human predicament? Finally, and not the least of these, is there anything we can do about it … what is the alternative … what would something better look like in our current situation?
This book, Prodigal Human, and the one to follow, Primal Return, will address these questions and those like them.
We begin by looking more closely, in Prodigal Human: The Descent of Man, at the “evolutionary” and historical aspects of this situation. If the previous book could be said to describe the ontogenetic or “developmental” arc of the devolution of consciousness that has led to our estranged state, this upcoming part can be called the phylogenetic arc of that perspective—the falls from grace, not occurring in one’s individual history, but unfolding over the course of prehistory for our species, human.
Therefore, the next few chapters will address the questions of origins and cultural variations. I follow that with relating the historical and cultural variants to the contemporary situation in putting forth a cultural solution.
But the most thorough response and effort at solutions will be brought out in the next book. Primal Return: Return to Grace will carry the threads of solution forward and weave them into a tapestry of an understanding of what an alternative might look like.
In surveying the phylogenetic and historical terrain immediately before us, however, I will employ the myth of Abraham and Isaac as the primary viewing-rock from which to make out the relevant features. While Biblical renderings are not historically accurate, they provide poetic, allegorical reflections of our possible prehistory and evolution. I could have used mythical accounts from any number of other cultures to provide this heuristic, but it makes sense to use one that is most widely known and has a long tradition of scholarly use in Western culture.
Other aspects of the Genesis account of creation, from The Bible, will also serve as vantage points in our understanding of how we have come to be at this particular pass. That includes the Cain and Abel story and the myth of Eden and The Fall.
We begin at a familiar starting point: Let us recall these words from Genesis concerning our fall from grace and expulsion from Eden:
Unto the woman he said,
I will greatly multiply thy sorrow and thy conception;
in sorrow thou shalt bring forth children;
and thy desire shall be to thy husband,
and he shall rule over thee.
And unto Adam he said,
Because thou has hearkened unto the voice of thy wife,
and hast eaten of the tree,
of which I commanded thee, saying,
Though shalt not eat of it:
cursed is the ground for thy sake;
in sorrow shalt thou eat of it all the days of thy life:
thorns also and thistles shall it bring forth to thee;
and thou shalt eat the herb of the field;
in the sweat of thy face shalt thou eat bread,
till thou return unto the ground;
for out of it wast thou taken:
for dust thou art,
and unto dust shalt thou return.
And Adam called his wife’s name; because she was the mother of all living.
Unto Adam also and to his wife did the LORD God make coats of skins, and clothed them.
And the LORD God said, Behold, the man is become as one of us, to know good and evil: and now, lest he put forth his hand, and take also of the tree of life, and eat, and live for ever:
therefore the LORD God sent him forth from the garden of Eden, to till the ground from whence he was taken.
So he drove out the man: and he placed at the east of the garden of Eden cherubim, and a flaming sword which turned every way, to keep the way of the tree of life. (Genesis, 3: 16-24)
One common interpretation of the Garden of Eden myth in the Genesis book of The Bible concerns God’s direct communication with Adam and Eve prior to the Fall. It is said that Original Sin occurs out of the fact that Eve begins talking to the serpent and making decisions of her own without consulting God — keeping Him “in the dark,” so to speak.
Thus Original Sin occurs out of our separating ourselves from God, turning from Him, as it were, to the things of the world and leaving off direct communication with Him. The result is that we are banished from Eden — the place where we “walked with God” — and are thrust out on our own, “in the sweat of thy face,” to work it out by ourselves.
Birth — An Awakening or a Forgetting?
Birth Is a Forgetting of Innate Divinity: “Like a prodigal child, I had run away from my macrocosmic home and imprisoned myself in a narrow microcosm” — Paramahamsa Yogananda
Now, the obvious psychological corollary to this pattern of falling from grace in Eden is that of one’s birth into this world. Prior to birth, many of us have a relatively direct relationship to the Divine.
The “first major shutdown” has not occurred — that is, the first major time that we have retreated from our roots in the infinite because of our entanglement in the pain of physical existence (Adzema, 1985).
We know this from our re-experience in the various forms of experiential psychotherapy, especially primal therapy, and from the various spiritual growth modalities going under the rubric of “breathwork,” especially holotropic breathwork (Farrant, 1987; Grof 1976, 1985, 1988; Hannig, 1982; Janov, 1983; Lake, 1981).
When you are immersed in your Self, you are happiest. The child in the womb is in Soham (I am He); but, when it is born in the world, it starts the question, Koham, who am I? For it forgets its truth; it identifies itself with the body and the senses. Until it becomes a Jnani, it will never regain the Soham knowledge. (p. 111)
By “I am He,” Sai Baba is indicating the identification of the self with the Divine essence of all. So he is saying we are identified with that essence, or God, in the womb but that when we are born we forget this identification — wondering afterwards, “who am I?”
Similarly, Swami Paramahansa Yogananda (1946) wrote about his experience of returning to a physical body in his reincarnation on earth. He described it: “Like a prodigal child, I had run away from my macrocosmic home and imprisoned myself in a narrow microcosm” (p. 46, emphases mine).
Birth trauma causes this first major shutdown, this first major forgetting of our divinity. After birth we no longer “walk with God” as easily, like most of us did in the womb. We are too caught up in the world, its play of pleasure and pain, our survival in it.
Birth Is the Beginning of Human Consciousness? Addressing the Old Paradigm Understanding of Birth
Mainstream psychology disputes this on two counts — in both cases keeping with Freud: It contends that such a change does not occur in the direction I am proposing, that is to say that consciousness is not reduced through such early experience but is increased (Sroufe, et al, 1992, chapter 8). And further it asserts that it doesn’t occur at the time I am suggesting, by which I mean such change of consciousness, in whichever direction, is not related in any way to the birth event but is stretched out over time in infancy and early childhood (Mahler, et al, 1975; Peoples & Parlee, 1991).
We (Adzema, 1985; Chamberlain, 1988; Janov, 1983; Grof 1976, 1985, 1988; Lake, 1981; Verny, 1981; to name just a few), however, disagree with mainstream psychology based upon our evidence, which they, as yet, continue to ignore. On both counts — the direction and the time — our evidence is overwhelming that it is as I’ve stated: We “fall from grace” at birth. The fact that mainstream psychology is reluctant and inefficient in its methods of admitting new data and better interpretations should not, I feel, be allowed to inhibit the progress of science: Specifically, in this case, paradigm entrenchment should not preclude our efforts to evaluate these findings in the field of prenatal and perinatal psychology and to follow them to whatever other new truths they may lead.
I should point out that I do not object to mainstream psychology limiting the range of what it considers to be valid and credible evidence to a certain small spectrum of “hard” data. But what I do object to is that when they stray into areas … and they inevitably do … about which there is no hard evidence, perhaps because there can be no such evidence in such an area—for example, what might be the subjective experience of birth for the infant—they project into those areas their “scientistic” biases and prejudices. This they do, completely ignoring the vast amount of evidence of a less-than-hard variety that would completely dispute their biases. So doing, we end up with psychologists of the status quo putting out self-serving rationales and rationalizations for their beliefs and lifestyles, couched in scientific language. And that is anything but the empiricism they proclaim.
For how anyone could judge the (often voluminous, meticulously recorded, and researched) “softer” data that is available (we’re not talking about wrong data) at a lower value than no data is a mystery. This is understandable, I suppose, only by a reading of Thomas Kuhn on paradigm entrenchment and resistance to new data that implies paradigm shift (1970). Here we see a situation where the old adage that religion takes over where science leaves off remains true. Only it is “scientistic” religion that is taking over to color those areas where they cannot dare to tread on purely empirical grounds.
This would be bad enough, but for the fact that not all the evidence that is ignored in this manner is even of the “softer” variety. Much of it is hard evidence, scrupulously grounded in strict empirical methodology. But this “baby” is also thrown out with the supposed “bathwater” of the anecdotal “softer” data. In addition to that evidence erupting in the field of prenatal and perinatal psychology, there is the evidence in related fields, the research on morphic resonance and morphogenetic fields is one such example, previously explored.
So apparently, in self-appointed “reputable” psychological science, there are sanctioned sources and unsanctioned sources for one’s information. Again we need Kuhn (1970) to help us understand this. But it has nothing to do with science and everything to do with politics and psychology—that is, it has to do with human failings and arrogance.
At any rate, this book, Prodigal Human, and its accompanying volumes, may be considered part of the effort to evaluate the evidence ignored by the mainstream. Further, the attempt to reconcile these findings, to accommodate mainstream constructs to these discoveries, is an ongoing effort on our part.
Birth Is the Next Major Diminishing of Consciousness After the One at the Beginning — Around Conception: In the Womb, One Is Still Conscious of Divinity
At any rate, technically speaking, birth is the first major narrowing of consciousness after the one at conception. Of course, we are speaking generally here, for there is a great deal of individual variation in this depending upon the events in the womb. These are complicating issues that would not be profitably addressed here but are elsewhere (See, for example, Falls from Grace).
Therefore, to all intents and purposes conception is the first shutdown, technically the first fall from grace. But at this point, after that first fall, and while in the womb, many people are still relatively open to the Divine. There is the awareness of separation from Divinity, and the creation of form, at the creation of sperm and egg. But the second duality, the second split has usually not occurred — that of separation from the present, and the creation of time, which occurs at birth (Again, see Falls from Grace).
This is what happened to us in our individual lives. Now, let us look at how this same kind of fall from grace or “ejection from Eden” has played out over the eons in the creation of what we know today as the species, human.
Continue with We Once Had the Run of the Forest and the “Original Affluent Society”: Early Human Savagery Is a Patriarchal Myth Rationalizing Our Descent Into Civilization
Return to Book 9—Falls from Grace
For an Overview and Links to Other Parts of This Work-in-Progress, Go to Prodigal Human: The Descent of Man
Falls from Grace: The Devolution and Revolution of Consciousness — Michael’s latest book — is now available in print and e-book formats.
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To purchase any of Michael Adzema’s books, available in print and e-book formats, go to Michael Adzema’s books at Amazon.
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Posted in Anthropology, authenticity, being yourself, Birth, Consciousness, Evolution, God, individualism, life, meaning, Metaphysics, Mystical, nonconform, Philosophy, Primal Spirit, Primal Spirituality, Psychology, Religion, Spirituality
Tags: Abraham and Isaac, Adam, arrogance, Bible, Birth, birth trauma, child in the womb, Consciousness, CULTURE, devolution, eden, eve, expulsion from Eden, fall from grace, Falls from Grace, fetus, Garden of Eden, gates of eden, Genesis account of creation, God, human predicament, humans, life, mainstream, Nature, paradigm, paradigm shift, perinatal, philosophy, prenatal, primal return, psychology, religion, return to grace, sathya sai baba, science, society, spirituality, Swami Paramahansa Yogananda, Thomas Kuhn, unconscious, womb
With larger families, Small Accumulators would see a chance to balance the scales a little vis-à-vis the rich: Planetmates reveal childhood lost, the animal self, soul murder, the intrusive mode
Posted by sillymickel
“…What came of such inner forces was that the nuclear family established borders around the land it cultivated and built walls of emotional avoidance between itself and the rest of the community.
“It was families against the world. Children were raised in the pressure-cooker environment of the nuclear family. Monogamy and sexual exclusivity became all important, diminishing one’s life experience. Women became owned as part of the economic resources of the family. Life experience was overall dampened in deference to survival and economic pursuits, and then this: The glorious and magical world of childhood disappeared and was replaced with one of economic utility.
“For with sedentary-accumulating lifeways there came a radical change in your perception of your children. While this change came gradually for some, the excess survival demands of agrarian ways put pressure on fully growns to begin seeing their young ones not as separate beings that one had a relationship with, however tainted and neurotic it might be. Rather, greed and fear led increasing numbers of you to lose focus on emotional bonds and to begin including your young in your calculations for sufficient or greater accumulation.
“Large Accumulators, as we have said, had all the resources necessary to enlist allies in their acquisitive pursuits, through bribes and payment. They could hire or coerce support for even greedier and more dominating ends, using their excessive stores. So, there was no great pressure on them to increase the size of their families with additional children. Small Accumulators, however, would see a chance here, with larger families, to balance the scales a little vis-à-vis the rich. Not able to purchase allies and helpers, like wealthy families did, Small Accumulators saw an advantage in and appreciation of the family burden — that is, extra children — for with it brought extra hands and cheap labor, once the children reached a certain age.
“So, with sedentary living there began an ever growing perception and determination of children as investments.
“It is at this point that you added another way that you influenced your children — an e, to add to influences a through d, as described previously. In this mode of parenting, children are seen even less. Caught up in your mental calculations and the corresponding fears for your survival, you saw children as a resource in your struggle. You began molding your children in infancy and childhood towards the end of their being useful, eventually, in your efforts. Consequently, no longer was the problem one of neglect. No, you gave attention to your offspring. But the attention you gave them involved your actively intruding upon their beingness and fashioning something of it for your ends alone. And this training was often severe, pushed as it was by your fear of want and free-floating desperation. But for another reason, too — that is, your ever diminishing ability to see, let alone respect, life outside of your Ego — this intrusive parenting was often brutal.
“And this changing view correlated predominantly with sedentary lifestyles and accumulating-conforming ways. In this intrusive mode, you do not notice the separate beingness of your children … and hardly their needs … for you are seeing them the same way you have begun seeing everything that has fallen under your purview to control. In the extreme, you give as little thought to your children’s feelings as you would to a shovel you use … or a duckling that you raise for table. Having retreated furthest from your reality, in order to manage and control it, you are aloof and insensitive to your children, noticing only in them what can be useful for your survival or to stave off your overwhelming fears of deprivation and death.
“A good example of this Ego — this complete self-obsessiveness allowing not even the awareness of cognizant, feeling others — is in the myth of Abraham and Isaac. This myth also demonstrates the differences between the modes of infanticide and the one of ambivalence, so it reflects those influences in your prehistory as well.
“Initially, in this story, Abraham is told by “God” — and for that you can read the unconscious and not acknowledged intentions of himself — to kill his son … to “sacrifice” him. Okay, for starters, you might ask yourself — if you have not had drilled into you otherwise by your pedagogy — why, in such a situation, it would be Abraham that would be thought to be making a sacrifice by killing his child. From an unbiased and innocent perspective, what seems clear as can be is that it is Isaac, hardly Abraham, who would really be losing something, “sacrificing” something — specifically, his life! That is what your children think when they hear the story, that is, until they are told otherwise. But we are tipping our hand.
“Instead, notice that the child, Isaac, has little part in this drama. He is a mere thing to be used for the parent’s ends. Abraham has a, supposed, link with God, a communication with God, and the existence of his son is of as little relevance as would be the cell phone one might use to call a friend. The fact that Abraham hesitates shows the change to an ambivalent mode. He still is not noticing Isaac or his son’s needs. It is still all about Abraham and his supposed relation to his god. So here you can see how your human inability to see and attend to your children’s needs, especially in infancy, result in adults who are totally unable to notice the existence of their own children when they become adult. Abraham is aware that his son is there, but it is Abraham’s needs — showing the self-centeredness and neediness of your adults — that are the important thing, not the child’s. His own concerns are all that Abraham can see, much as the wicked stepmother in Snow White sees only the reflection of herself when thinking of her child.
“So we see here the switch, the advance from child murder/child sacrifice to soul murder. It is the son, Isaac’s, soul, his existence and his feelingness, that is sacrificed on the altar of his parent’s preoccupations and concerns (needs). In the myth this is symbolized by the fact that a ram is used in Isaac’s stead as the sacrifice. A ram is an animal, a planetmate; and what this says is that people were ambivalent about actually killing their children. Instead of killing the child, the child’s animal nature — symbolized by the ram — is sacrificed. What is one’s “animal nature”? It is one’s feelingness, one’s connection with Nature, one’s real self, one’s sensitivity, one’s emotional self. With Abraham, it is no longer about infanticide, but it is still all about him, the parent. Children are being seen as mere instruments for use in the parent’s agendas, as in Abraham: So this is no longer child murder, but soul murder. This soul is symbolized by the ram that is killed.
“So, in this mode, children get to live, but only at the behest of their caregivers….”
[Pt 6 of 24rd prasad — Family “Investment”. More coming….
To see the entire book, to which this will be added eventually (book is two-thirds updated), go to the blog page at http://mladzema.wordpress.com/the-great-reveal-book-6/ …
Planetmates: The Great Reveal – Michael Adzema’s latest book – is being released in print and e-book format on April 25, 2014
To purchase any of Michael Adzema’s books, available in print and e-book formats, go to Michael Adzema’s books at Amazon.
Those who want signed copies of any of my books, email me directly … email@example.com … Discount for blog subscribers.
Invite you to join me on Twitter: http://twitter.com/sillymickel
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Posted in Anthropology, authenticity, being yourself, Birth, Child Abuse, Consciousness, Environmentalism, Evolution, God, individualism, life, meaning, Metaphysics, Mystical, nonconform, Philosophy, Primal Spirit, Primal Spirituality, Psychology, Religion, Spirituality
Tags: Abraham, Abraham and Isaac, caregiving, child-caring, child-rearing, childcaring, childhood, children, Consciousness, control, CULTURE, God, health, humans, intrusive mode, Isaac, life, pain, parenting, philosophy, psychology, religion, sacrifice, society, soul murder, species, spirituality, trauma, unconscious