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Birth, “Intelligence,” and Culture … Out of Eden, Part Three: Birth Pain Causes a Feverish Human Mind, Struggling Against Nature and the Divine, Which We Call “Intelligence”

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Bipedalism Caused Painful Births, Which Caused Bigger Brains, Which Caused “Intelligence,” Which Caused Culture: Birth Trauma Makes Us Humans … and Mistrustful of Everything

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The more civilized the people, the more the pain of labor appears to become intensified. – Grantly Dick-Read, M.D. Childbirth Without Fear.

Giving birth is like taking your lower lip and forcing it over your head. – Unknown

To the woman He said, “I will greatly multiply Your pain in childbirth, In pain you will bring forth children; Yet your desire will be for your husband, And he will rule over you.” – Genesis 3:16

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Basic Trust, Basic Mistrust, and Birth

As I have said the worldview of our hominid and hunter-gatherer existences was trusting of Nature. The world is felt to be good, not antagonistic, so dependence on it is not seen as a problem and makes life overall easier than what we know beginning with the agrarian revolution and the rise of “civilization.” Our primal forebears had a “basic trust” in regards to Nature.

Mbuti Pygmies at a forest hunting camp.

But the agrarian revolution and all “advances” after that imply a “basic mistrust.” What happened to make us more fearful, more anxious about our human condition?

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These differences of basic trust versus basic mistrust are fascinating considering their possible relation to birth trauma.

Our Experience of Birth Determines Ever Afterward Our View of the World

Erik Erikson proposes that the earliest relation of the infant with the mother sets the foundation of the later attitude toward the world. A caring, sensitive, and responsive environmental and caretaker response, in particular, the mother’s, can be the basis for an attitude of basic trust toward the world … a fundamental faith in its goodness. While a harsh and insensitive early experience — wherein the child begins to feel it cannot get its needs met — becomes the basis for a feeling of unshakeable mistrust toward the world.

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However, with our understanding of the influence of our first experiences of the world — that is, postnatally, usually in a delivery room and hospital nursery — on our basic attitudes toward it, we realize that these fundamental orientations are formed much earlier. Importantly, birth is a huge influence on that primary stance of trust or mistrust. First impressions are hard to overcome, as they say. Sure enough, if the first encounter with the world outside the womb … immediately after birth … is painful, and characterized by harshness, insensitivity, and unresponsiveness to one’s needs, then the infant comes to view the world mistrustfully and feels it to be a hostile place. [See Leboyer, Birth Without Violence, 1975].

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What also of the pain of birth itself in setting up an attitude of trust toward the world or mistrust of it? The cold, hard fact is that our experience of our birth — that is, the amount of pain and discomfort we experience in the process of delivery as well as those first crucial moments and hours of our “introductory” experience of the world outside the womb — determine ever afterward in our lives the degree of positivity or negativity with which we will view the world and other people. [See, also, Janov, Imprints: The Lifelong Effects of the Birth Experience , 1984]

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And this is where it gets interesting in seeing how we became humans and different from all other species.

Skull Size, Pelvic Size, and Birth Pain

In this regard, it is interesting to note biological anthropologist Jim Moore’s (1987) comments in a talk given at the University of California, San Diego, concerning pelvic size, birth, and secondary altriciality. Jim Moore pointed out that the paleontological evidence from the bone records of our hominid line show several fascinating developments occurring simultaneously and over the course of millions of years. We are going back as long as six to seven millions here. One is an increase in skull size. Another is a decrease in the size of pelvic bones, which occurs alongside and is a consequence of our gradual evolution to bipedalism from being, like our primate relatives, quadrupeds. [Footnote 1]

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Most folks know about the increase of skull size that occurred over the course of our evolution. However, what is only rarely considered is what effect this increase has on the process of birth. Nor has this been laid alongside the other factor of reduced pelvic size. But doing so leads to some fascinating conclusions.

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To begin, it is reasonable to suppose that this increased skull, and brain, size in hominids contributed greatly to birth pain, for both mother and infant. This is so for the obvious reason that the size of the head is the determining factor in the size of the vaginal opening required for delivery. That is, because skull bone is mostly unyielding when pressured from outside, its diameter must be less than or equal to the maximum diameter of the vaginal opening through which it must pass at birth. If the skull is too big for the opening, the child simply cannot get out. And the factor that most determines the maximum diameter of the vaginal opening is the configuration of the bones, especially pelvic bones, that are involved.

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Keep in mind that this kind of birth pain would not have occurred when the skull was smaller. A smaller head would pass, in general, with considerably more ease for infant and mother. In support of this we note that this is exactly the case for all our primate relatives, all of whom have proportionately smaller skulls. Note they also have larger, wider pelvises, proportionally, than us, and thus pelvic openings at birth time. Correspondingly, they do show observably much less difficulty and pain in birth, for both mother and newborn. So, along with this trend to increasing skull size in humans and reduced pelvic size we can surmise a corresponding trend to increasing birth pain, birth difficulties, and, consequently, increasing birth trauma for hominid newborns. [See Footnote 2]

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The Vicious Cycle of Skull Size and Birth Pain

Brain Size and Primal Pain: Brain Size Related to Degree of Unconscious Pain Needing to Be Repressed

About this factor of birth trauma, keep in mind that it is demonstrated neurophysiologically (Janov, 1971) that much of the increased brain size in humans is tied up with processing unconscious pain. That is to say, that we require the expanded capabilities inherent in neocortical expansion and larger brains to keep traumatic experiences repressed. A bigger brain is needed to keep our primal pain from overwhelming us.

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Bipedalism –> Narrower Pelvic Opening –> Birth Pain –> Increased Brain Size –> Increased Skull Size –> Birth Pain

What I am saying is that increased brain size and painful birth become, then, phylogenetically linked in a vicious cycle — one producing the other. Said another way, over the course of millions of years skull size and birth pain increased each other: Greater pain in birth requires, later on, greater repression of pain in order to survive, which leads to the development of greater neocortical capacities for processing and keeping that pain repressed. This leads to actual physical neocortical expansion, which results in greater skull size. Then, that bigger head causes greater pain in childbirth for both mother and infant. This increased birth pain causes greater birth trauma in neonates. And finally, this birth trauma leads to greater repression of pain, then, to expanded brain size, then, increased birth pain, birth trauma, a need for more repression … round and round and round again. And this goes on imperceptibly over an extremely long time in the course of our evolution.

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But keep in mind, also, that this is a chicken-and-the-egg correlation. There is no way of knowing what came first. Whether changes in skull size and expanded neocortical capacity (as for example, in the development of tool use), or greater repression of feelings and pain (possible as a consequence of increased social behavior, requiring increased repression/ control of individual behaviors), or increased birth trauma (either on its own, for some unknown reason, or more likely because of skeletal changes occurring through increasing bipedal locomotion and upright posture) came first is irrelevant. These are mutually arising causative factors. It is enough that we notice their interrelationship.

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Birth Pain Makes Us Humans

Birth Pain Caused the Feverish Minds of Humans, Which We Call Intelligence

To continue, remember that what is universally acknowledged to distinguish humans from other species is our intelligence and the elaboration of culture that comes from that. But with the understanding of skull size, birth, and repression described above, we see these much-touted distinctions and claims to superiority to be merely the byproduct of our neocortical attempts to deal with unconscious pain, specifically, that of birth trauma.

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Birth pain caused the feverish minds of humans, which we call our intelligence. “We ain’t born typical,” as The Kills phrased it. And those spinning excess wheels of mental fibrillation, driven by human birth trauma, are the gears in the machine of our manic material culture.

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Continue with Why We Can’t Get No Satisfaction and What It Has to Do With Being Born Helpless: Out of Eden, Part Four — Secondary Altriciality and the Origins of Culture

Return to 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

Footnotes

1. On bipedalism and pelvic bone changes, at “Wanna Be an Anthropologist“:

Bipedal Adaptations in the Hominid Pelvis

INTRODUCTION

Two major features are unique to humans among all the living primates: A very large brain, and moving about upright on two legs exclusively. One of these, bipedalism, appeared long before the other. Many anatomical features of Australopithecus afarensis anatomy demonstrate habitual bipedal locomotion, and the 3.6 million-year-old footprints discovered by Paul Abell at Laetoli in 1978 confirm it unequivocally (White, 1980). Not until the appearance of Homo erectus, some 1.7 million years later, could hominids be considered on their way to being large-brained (Stanford, et al., 2006).

While certain adaptations seen in the knee (e.g. the valgus angle), in the foot (such as a fully adducted hallux), and to a lesser extent in the cranium (a fully inferior foramen magnum) are all strong indicators for bipedalism (Lewin and Foley, 2004), the most interesting evolutionary changes necessary for upright posture occurred in the hominid pelvis. All of these adaptations are present not only in the pelves of modern humans, but also in all members of the Genus Homo, and in the earliest known hominids, the Australopithecines.

PELVIC ADAPTATIONS FOR BIPEDALISM

The hominid pelvis displays many unique features (when compared to that of quadrupedal primates) that support bipedalism. The major adaptations are seen in the sacrum and the ilia, as well as in the overall configuration and orientation of the pelvic bones….

2. On brain size and secondary altriciality in humans at Human Development:

Human babies enter the birth canal from the womb in the same way a chimp does but just before the actual birth the skull rotates 90 degrees in order to exit the rounded birth canal that humans have evolved. In Homo Sapiens, evolution reached a compromise that favored even bigger brains at a further cost to birthing and efficient walking. The Homo Erectus pelvis was very narrow. Humans are unique among mammals in the extent to which the brain keeps growing well after birth. The scientific terms for this is secondary altriciality. It involves accelerating the birthing process and arresting the development until after birth. Monkeys and apes are born with brains half as heavy as they will ever be. A chimpanzee brain, for example, will weigh perhaps 7 ounces at birth and about 14 ounces as an adult. Human brains are about a third of their final size in newborns; they more than double in size in the first year after birth. On average, human babies are born with a brain that weighs 14 ounces but reaches 35 ounces in one year. It will continue to grow until it reaches about 45 ounces in size (at age 6 or 7).

Gestation in humans should be about 21 months rather than the normal 9 we think in terms of. This is the process of accelerating the birthing process to enable the enlarged brain to escape the birth canal. Development of the brain then continues external to the womb for well over the first several years. What this intense development means is that a human infant is born relatively helpless. A baby can neither stand up or in any way fend for itself for a long time. Stephen Jay Gould has written our sexual maturation comes almost absurdly late in a Darwinian world supposedly regulated by a constant struggle to secure reproductive success and pass more genes along to future generations….slower development must provide some power advantage to evolve, in the face of its obvious drawbacks. In fact, must of what makes us human in the end may stem from this unnaturally long period of helplessness in the very early part of our lives.

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http://web.mesacc.edu/dept/d10/asb/origins/development.html

3. On prolonged postnatal brain growth at Unique to Humans

This is one of the most dramatic distinction between humans and other mammals (including primates). In all precocial mammals other than humans, at around the time of birth there is distinct slowing down in brain growth relative to body growth. In altricial mammals, the switch to diminished brain growth occurs at a developmental stage comparable to birth in precocial mammals. In humans, substantial brain growth relative to body growth continues for approximately a year after birth before a marked slow-down occurs. Because of this human neonates are unusually dependent on parental care in comparison with other primates for the first year of postnatal life, and sometimes labeled as “secondary altricial”.
Martin RD. The evolution of human reproduction: a primatological perspective.
Am J Phys Anthropol. 2007;Suppl 45:59-84.

And on postnatal brain growth at The Rise of Homo sapiens: The Evolution of Modern Thinking:

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http://en.wikipedia.org/wiki/Altricial

http://books.google.com/books?id=pZHtlD7Ife8C&pg=PA109&lpg=PA109&dq=secondary+altriciality&source=bl&ots=v9JqxVagV5&sig=lYR3itn84ezye8erarirpRRv5YA&hl=en&sa=X&ei=zFosUqnXEcn9iwLvsIDoCg&ved=0CGoQ6AEwBw#v=onepage&q=secondary%20altriciality&f=false

Continue with Why We Can’t Get No Satisfaction and What It Has to Do With Being Born Helpless: Out of Eden, Part Four — Secondary Altriciality and the Origins of Culture

Return to 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

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.

at http://www.amazon.com/Falls-Grace-Devolution-Revolution-Consciousness/dp/1499297998/ref=tmm_pap_title_0?ie=UTF8&qid=1400787010&sr=1-3

Planetmates: The Great Reveal is also available in print and e-book format. at https://www.createspace.com/4691119

and at Amazon at

http://www.amazon.com/Planetmates-Great-Reveal-Return-Grace/dp/1496083326/ref=sr_1_1?s=books&ie=UTF8&qid=1399084684&sr=1-1&keywords=michael+adzema

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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Out of Eden—Agrarian Revolution … Return to Eden—Primal Renaissance: The Earliest Yuppies, 25,000 Years Ago, Cast Us Out of the Garden. We Are Returning … Now

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Primal Renaissance: Our Greatest Hope May Be the Flourishing of Culture as We Reintegrate Long-Lost Knowledge and Worldview, Formerly Ridiculed as “Primitive”

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Falls from Grace, Epilogue: Are We Entering a Primal Renaissance?

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We live in exciting times.  Information hams it up before us at every turn.  This unparalleled info-glut brings fascination, paralysis, agony, insight, change, renewal, and inspiration.  In some ways it looks like a renaissance — take the incredible proliferation of technology, for example . . . the mind-boggling advances in computers.  But a renaissance of the “primitive,” the “uncivilized” . . . a primal renaissance?  How can that possibly be?

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Paleolithic Consciousness … Out of Eden

For weeks I had been working on several articles, my ardor suspending me above the landscape of a natural consciousness, a hunter-gatherer one.  Called “paleolithic consciousness” by one contemporary theorist, this mindstyle is reputed to exist among our hunter-gatherer progenitors and among some current “primal cultures.”  It is characterized by greater attunement with body and nature, greater relaxation and well-beingness, more loving child-caring, greater sensory and aesthetic appreciation, more expanded psychic openness, fuller emotional and relational capacity, and greater “with-it-ness” (Witness) with reality in general.

Vision_Quest__99529_zoomMbuti Pygmies at a forest hunting camp.caveman-starting-fire_thumb

The Earliest Yuppies and The Agrarian Revolution

I was also focusing on how our civilization came to lose that primal expansiveness of soul — a la “ejection from the Garden of Eden.”  An increasing mistrust of nature — and an inexplicable rebellion against an eternally old “if it ain’t broke don’t fix it” philosophy — led to attempts to control Nature, and consequently body as well.  The supposed big “advance” of these earliest yuppies was the domestication of plants and animals.  In history, this first major “upwardly mobile” turning is known as the “agrarian revolution,” and it occurred variously between 10 and 30 thousand years ago.

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Renaissance

All of a piece it came to me that what was going on now, in Western culture, was exactly parallel to what had occurred during the Renaissance of the sixteenth and seventeenth centuries.  At that time, you may recall, the Catholic Church’s intellectual hegemony was loosening, which allowed ancient Roman and Greek texts preserved in the monasteries to be released into the collective culture.  There, our formerly repressed and forgotten “classical” heritage combined and cross-fertilized with views prevailing at that time to create the incredible flowering of culture and human potential that the word renaissance now conveys.

The View from the Doorstep of Nuclear and Ecological Annihilation

It occurred to me that night how we, in the consciousness and ecology movements, are becoming ever more aware, once again, in diverse and various ways, of the vast legacy of feeling, perception, human fulfillment, and spiritual awareness and viewpoint that current “child-rearing” practices cause us “normally” to leave behind.  Similarly we come to realize how much our species lost in coming into its much-vaunted “civilization” in its evolutionary history.  The view from the doorstep of nuclear and ecological annihilation allows such perspectives. 

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Yet, through our different ways of healing ourselves, and to extents greater and lesser, we retrieve that lost and repressed legacy.

Multiculturalism

And we are, happily, not alone in that retrieval.  Increasingly it appears that our age is characterized, on a global scale, by an unprecedented multiculturalism wrought of technological advances in telecommunications and transportation.  Consequently, we are pushed to enjoying an ever growing awareness of the legacies of primal cultures, both current and historical.

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Xenophobia Dissolving and “Ego”-Eroding Information

At the same time and not coincidentally we observe our own religious, scientific, and Western-cultural hegemonies collapsing under that same weight of contrary and both xenophobia- and “ego”-eroding information.  Moreover, this collapse is aided by momentous and far-reaching occurrences as diverse as our mistaken engagements in third-world countries — our misadventures in Iraq and Vietnam, for example; the technological crisis of credibility wrought of the global ecological crisis; and the discoveries of the new physics with their concurrent death-blow to the pretensions of common-sense materialism.

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Re-Integration of the Primitive and Primal … Return to Eden

It became clear to me that just as centuries ago we came out from under the thumb of a brand of cultural repression that scapegoated and repressed former cultures — specifically, the Greek and the Roman legacies, calling them “pagan” — we were now coming out from under the thumb of a cultural repression and consequent scapegoating of even longer duration — one extending back ten to thirty-thousand years!  Along with this we were seeing not only the limitations and inadequacies of the Western civilization and technology which so many had sacrificed for, and killed for; we were seeing also the re-integration of long-lost knowledge and worldview — which formerly had been obscured and hidden beneath such pejoratives as “primitive,” “savage,” and “uncivilized.”

Shamans, Vision Quests, Sweat Lodges, and Drums

Some of us were learning this only too well, as it seemed necessary to search out the earliest or least “civilized” cultures possible for the only pertinent tips we could find on sane and healthy child-caring techniques. 

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But the rest of our culture is catching on too, and in a big way!  Shamanistic practices, rites of passage, and indigenous rituals are enjoying great popularity.  Workshops on everything from vision quests, fire-walking, and Native American sweat lodges . . . to nature treks, drumming, and “sacred arrow” ceremonies have begun popping up.  And currently we are even recognizing our Western patriarchal culture’s evil hand in the extermination of society upon society of indigenous peoples; we are re-writing the history books on the legacy of Columbus even as we passed the five-hundredth anniversary of his landing in America.

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A Flourishing of Culture?

What’s more, in a manner analogous to the cross-fertilization of ideas that led to the medieval Renaissance, our culture is expanding and becoming richer through the inclusion of these alternate perspectives.  Those of us on the healing edge are uniquely able to sense the potential of this inclusion as we experience the effects that this kind of appreciation of the feeling, the affectionate, the intuitive, the natural, the body, and the senses has had upon our individual lives.  Why would we not think that this kind of cross-fertilization of repressed heritage would lead to a flourishing of our culture in the same way that it is has led to a blossoming in our lives?

The Brightest Light on Our Cultural Horizon

Indeed, many of us do feel that a “primal renaissance” is occurring on our planet.  Furthermore, many of us believe that this occurrence may be, in truth, the brightest hope on what otherwise can appear globally to be a rather bleak social and cultural horizon.

So let us not lose this opportunity to midwife the emergence of this primal renaissance, and, germinal as it may appear at this time, to nurture it to its fullest flowering.  We cannot change the past, of course.  But our efforts will work — one small measure at least — for righting the many wrongs of those who have come before us toward those earlier primal societies, and the deeply felt ideas and cultural ways they held dear.

slider-SWEATPablo_Amaringo-Beings_of_the_Vegetation1pyADFAFDAFAgmyvision-quest-iii-patricia-allingham-carlsonHope Rwanda, Village of Hope Project,

Continue with Book 10 Primal Return: The Prodigal Awakening

Return to Planet of the Apes? Thunderdome? No. But Only If We Are Lucky: Our Primal Return May Indeed Be a Primal Renaissance

To Access the Entire Book, of which this is an excerpt, Go To Falls from Grace

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Continue with Book 10 Primal Return: The Prodigal Awakening

Return to Planet of the Apes? Thunderdome? No. But Only If We Are Lucky: Our Primal Return May Indeed Be a Primal Renaissance

To Access the Entire Book, of which this is an excerpt, Go To Falls from Grace

Invite you to join me on Twitter:
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friend me on Facebook: https://www.facebook.com/sillymickel

To purchase any of Michael Adzema’s books, available in print and e-book formats, go to Michael Adzema’s books at Amazon.

To purchase a signed copy of any of Michael’s books, email the author at sillymickel@gmail.com … Discount for blog subscribers.

Inauthenticity Rising and Why Women Came Under Attack: The Controller-Conformer Alliance Won Out Over More Authentic Humans, Say Planetmates in the 18th Prasad

Nature, Misogyny, and How Women Got Blamed for Everything: The More Twisted of You Beat Out More Authentic Humans, Resulting in the Environmental Crisis Today

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The Great Reveal from the Planetmates, The Eighteenth Prasad: Inauthenticity Rising

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Planetmates Release The Eighteenth Prasad

The Controller/Conformer alliance dominated in the struggle humans created.

Giraffe is First Consciousness at The Eighteenth Prasad.

[T]he twisted behaviors and minds that define your species began the final evolution to...you today and creates this rare, nearly unprecedented possibility of planet death in a relatively instantaneous future.

The Eighteenth Prasad – Inauthenticity Rising

So, Controllers and Conformers had survival advantages over more authentic and less conniving humans. The traits that characterized them, therefore, were to increase in humans as they would pass these traits to their offspring through both example and heredity, and these offspring would be both greater in number and have survival advantages themselves over those more authentic humans. Thus, the twisted behaviors and minds that define your species began the final evolution to the most inauthentic and unwholesome beingness that characterizes you today and creates this rare, nearly unprecedented possibility of planet death in a relatively instantaneous future.

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Paraphrase/Elaboration of The Eighteenth Prasad — by SillyMickel Adzema

One extremely important facet of this Controller-Conformer-Authentic dynamic concerns your females. Remember that at this point of your separation from Divinity through excessive controlling activity and ego-aggrandizement you, having focused on conquering and controlling everything about you in Nature, were beginning to dominate and control each other in the same way. You focused on Small Accumulators, especially the Authentics among them, but a huge part of that group were your females. So your women became targets for all aspects of this controlling mania — domination, denigration of character, diminution of personhood, coercion, attack, corralling, enslavement, abuse, murder, and so on.

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Now, why your females would be singled out might not be apparent initially. You would think that they would be as likely to be Controllers as your males. Some, indeed, were Controllers, though not many. For there is something that sets women apart in this entire dynamic, making them less likely to become Controllers, more likely to be Authentic, and to be special targets for attack and controlling by the Controller-Conformers.

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What sets women apart is their special connection with Nature and birth. Keep in mind that all of this controlling has its roots in birth trauma and infancy deprivation. Keep in mind also that all of this is about controlling all aspects of the natural world. Quite simply, because your females figured so prominently in both the birth trauma as well as the infancy trauma, they would unconsciously be blamed for it all. In attacking women, both women and men would act out their early pain. They would transfer their intensive efforts to beat back the residues, inside themselves, of their painful pasts, onto the outside and would beat back the symbol of that pain — women.

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Humans are the only misogynistic species, because humans are the only species with excessive birth and infancy trauma. Among all of Nature, the female of the species prevails — that is to say, is central, more important, and usually dominates, if there is any inequality of genders. However, in humans, at birth, you experience a struggle with the female body to be born, more so than any other species. You would continue that struggle with, beating back at, and attack upon the female body later in life. After birth and in early infancy, you were left wanting in having your needs sufficiently satisfied. In particular, you craved nursing, feeding, and attentiveness from your mothers. Since you could not help be at least somewhat dissatisfied with what you received — even the best mothers cannot respond perfectly, like Nature and biology can — you would for the rest of your life first think of your females as being the source of your dissatisfaction. Women would be scapegoated for all human ills.

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It was not women’s fault, of course, that they would be associated with these traumas. You would call it being in the wrong place at the wrong time. Indeed, if justice and reason ruled emotions, women would have been rewarded and appreciated for their roles in taking on these difficult times and tasks in your life. They, after all, suffered severely during birth, just as you did as a neonate. They, though not perfectly, worked hard to fill your needs after birth. So, they are like the doctor who might get blamed for the disease, the hospital that might be targeted as being the cause of death since so much of it occurs there, the fireman who might get blamed for the fire … heck, there’s always one when he’s around, coincidence? … or the police officer responding to the crime who might get accused of it — because he was there. Simply through association, and quite unfairly, women would be targeted as the source of all your ills. You would associate women with eating an apple that would end the earthly paradise, with a jar which when opened released all evil into the world. Amazingly, but understandably, you would create images of the female vagina as ringed with voracious teeth — a perfect depiction of the pain you felt when you first came through that doorway into the world.

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So, women, first and foremost, after Nature itself, would be attacked and corralled in your controlling mania as it began being directed now even at yourselves.

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But there was another reason why women would come under attack. Being associated with those times of pain was the driving force behind your targeting women for enslavement and abuse. But also, those very fundamental aspects of being female — giving birth and nurturing infants — are the very connections with Nature that you can never deny. You can and did try to separate yourself from all aspects of Nature, to set yourself apart and above. But in the activities of birth, sex, and infancy, you are most clearly part of Nature — down here on Earth with the rest of us planetmates. You may not acknowledge it, but you cannot but know it.

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So, females, in being primary participants in birth and infancy, have a connection with Nature that is harder for them to deny; and it is a connection that your males would be aware of as well. In being connected to Nature, your females would be more likely to be like those Authentics — that is, more interested in emotional, relational, and spiritual, rather than in power and controlling pursuits. Burdened with giving birth and having a greater role in parenting, they would be more likely to be Small Accumulators, too. So, they would be singled out for excessive coercion and demands for conformity by Controllers for those reasons — that is, being more akin to Authentics and more likely a Small Accumulator.

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But in the fact that men would know that women have a special connection to Nature, your females would be lumped in with Nature as another thing to control. Indeed, since sex is the major aspect of adult life that men experience as being related to Nature and to be unable to be controlled — at least, not with a lot of difficulty, for the sex act requires loss of control, as does loving in any form — and men would associate sex with women, that would be another reason women would be controlled. For in controlling women, men could, again, work to deny their connection with and dependence on Nature.

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Now, these special characteristics of women and the extra coercion that would be brought to bear upon them because of those characteristics would split women along two lines of behavior. These would be sets of behaviors, but also, and for the most part, they would be ways that both women and men would come to see women. One set of behaviors and perceptions of women would be the Conforming ones. In these behaviors and attitudes women would succumb to the coercions and become obedient. They would become as sycophantic as can be. They would adopt the perceptions of themselves as being less than human because of their association with Nature. They would go along with what was being demanded of them and would become docile, subservient, “domesticated” — just like the “animals” that were owned. Indeed they would go along with being viewed as possessions and things and would become self-hating and obsequious to the values of power, control, and masculinity.

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The other set of behaviors and perceptions are what might be called Authentic. In this choice, women would not concede personhood. They would not want men or others controlling their freedom, bodies, sexuality, relationships. They might, for the sake of their relations with their children, ape all the mannerisms of conformity and submission when necessary, but they would resent it. They really were still closer to their natural selves and to Nature and could not or would not deny it, regardless the pressures to conform and the punishments for non-conformance. Women would know their power, however secretively. On the other hand, men would perceive this assertion of the natural in women as the gravest offence and affront to all their efforts at controlling and dominating. So men’s view of these women had them being lumped in with all their other distorted views of Nature: by men, women were, like Nature, seen as wild, uncontrollable, bestial, animalistic, uncontrolled. They were associated with those forces in Nature that resisted domination and murder, too, as, like Nature’s planetmates who did so, they were considered vicious and unforgiving — furious and Furies.

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Thus, there was a polarity evident in women’s feelings and in the perception of them in society: One matches up with the Conformers and was the pull of obedience, for the women, and the perception of their docility, by others. The other was in resonance with the Authentics — and all the natural and beneficent forces of the Divine — and resulted in women’s desire to be free, noble, and self-determining, like humans in general once were. And this was perceived, especially by men, as rebellion, license, viciousness, and evil (the opposite of live) — which is exactly the opposite of what it was, for the Authentic urge was life-affirming and felicitous, loving as well as free.

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This is how your females became the most important and obvious expression of the Controller-Conformer-Authentic dynamic. In it you can see all the elements of persuasion, coercion, obedience, sycophancy, rebellion, jealousy, and humiliation that were at play in all of your, human’s, efforts at extending your controlling insanity into the realms of humans, too, beginning with the most natural of you.

All of these pressures toward conformity and sycophancy in humans could not help but make for the dominance of Controller-Conformer numbers, and thus traits, in your populations. Remember, that conformity and controlling behaviors were aligned not only in their ends but within the person. For every conformer is a wannabe controller. And every conformer would be rewarded for their obedience by getting to be controlling in some other area of their life. In fact, the pressure on women to be conforming was so great because it was the place where conforming men, if nowhere else in society, were given free rein as controllers. Just as in the societal hierarchies that developed out of this Controller-Conformer dynamic it would have those on one level sucking up to those above while being rewarded with sycophantic behavior from those below them, so also conforming behavior for all men would be rewarded with sycophantic behavior by women, who would be everywhere at the bottom of all hierarchies.

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Of course, women would seek reward for their conformity, too. People or planetmates lower on the totem pole could always be invented. Women could participate vicariously in their husband’s rewards of obedience from those below him; they could derive it from other women, under certain circumstances; they could wield it in their relations with their children, and often did, which is a whole other issue important enough to be discussed on its own (See The 22nd Prasad); and if nothing else there were always the planetmates and Nature that would be bent into service to satisfy these unwholly, unnatural “needs” (actually, desires) to be deferred to and to scapegoat others for one’s own circumstances.

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If human females chose to accept none of these outlets for their resentment and they insisted on being Authentic and living along the lines of Nature, they suffered. And many of your women did just that.

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In being connected to Nature through birth and nurturing, through parenting and family relationships, they would be ever reminded of those values of Nature and of their natural ways. Values of intimacy, love, full experience of life, and felicity would make those of power and domination seem pale by comparison.

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So, just like compassionate planetmates who took on lives of service to suffering humanity, a great many of your women did, too. They suffered for being Authentic. Because of this, your females are always and everywhere more likely to suffer from unhappiness, depression, anxiety. Indeed, women actually are more like planetmates, they are more like “animals”; but this is meant in the most salutary way: that your females are closer to Divinity, to natural life, and more likely to take on suffering rather than participate in the power and punishment games.

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inauthenticity-inauthStill, though slumbering in the hearts of many women and some unusual men — the Authentics — natural and authentic traits would wane as being characteristics of humans. For, of course, those of you who accumulated more and controlled others allied with their conforming, sycophantic underlings would be able to win out in the struggle over resources over those more authentic and less conniving of you. authenticallyinauthentic.imagesFor these traits of unnaturalness do provide a temporary edge in the competition you created for yourselves. You created unreal struggles, and imaginary achievements and defeats, out of your crazed and fearful brains; and the ones who went along most with those unnatural pursuits and forged personalities to fit it could not help but dominate in those contests. Essentially, because of these ruthless traits the more twisted of you would be able to win out more often in the struggle for survival over more authentic humans.

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These ways succeeding, controlling and conformity traits would ascend as traits in your population. For, not only would these dominating and subservient traits be passed along to your children through heredity, but also through nurture and example. Your children could not help but be lured from their pulls toward natural ways, which they, by Nature, experience more strongly as they are younger and more recently removed from Divinity. Your offspring with such traits would end up being great in number and your population would increasingly see and produce such inauthentic, more twisted humans.

In this way, your evolution to the depths of depraved Nature that we observe in you today was brought about. This was the final fall in your devolution from wholesome beingness to the twisted and inauthentic state you find yourselves in today — a state so unwholesome as actually to be capable of bringing down all life on this planet, along with your own, in as short a time as just an instant.

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What Does the Natural Self Look Like? The State of Not Losing the Soul Is Emotional Openness and Joy, Being Equally Free in Tears and Laughter

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Integrated with The Way, One Becomes “Lighter” Through Life … Expansive Soul Energy Dances Through the Person: Return to Grace, Part Five — The Natural Self

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Return to Grace

What can be the result of making these kinds of changes? Once again I look cross-culturally to give examples. But looking at the extraordinary childhoods of particular people provides contrast and insight also.

The Natural Self

First, let us hear how Turnbull (1961) describes the results of the more trusting, more respectful childhood of the Mbuti. He describes the emotional openness and joy that characterizes the Pygmy adult:

When Pygmies laugh it is hard not to be affected; they hold onto one another as if for support, slap their sides, snap their fingers, and go through all manner of physical contortions. If something strikes them as particularly funny they will even roll on the ground. . . . (p. 44)

They clapped one another on the back and held onto one another for support as they laughed, inventing all sorts of things they would do and say to any girl who answered them in such a way. The Pygmy is not in the least self-conscious about showing his emotions; he likes to laugh until tears come to his eyes and he is too weak to stand. He then sits down or lies on the ground and laughs still louder. (p. 56)

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Equally Open to Grief and to Laughter

But this is not to mean that they do not feel sorrow. In fact, quite the opposite is the case. They seem to be equally as open to grief as to laughter, able to go into either deeply and fully. Considering all we are being taught by counseling psychologists on the need to fully have a period of grief when confronted by loss, it may be that we need to look to the Pygmy temperament as an example of that ideal. Turnbull (1961) relates,

But when someone really dies, for ever, there is among the Pygmies a burst of uncontrollable grief, not only from the relatives, but from friends. Even men will weep if they have been close to the dead person. It is a very different sound, and a terrible one. . . . (p. 42)

The Way

Raheem (1991) describes her understanding of the state of not losing the soul, which apparently happens in some unusual people.

On the other hand, the person who follows her own soul and uses the vehicle of personality to execute its purpose, will become “lighter” through life. There will be a sense of flowing easily from one moment to the next, as though she were in a beautifully choreographed dance which she had thoroughly mastered.

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The free, expansive soul energy can dance through the whole person, bringing creativity, spontaneity and vitality throughout mind, body and emotions. And since such a person is on course, integrated with her own Tao, she can experience strength, tranquility and certainty from within herself. (p. 31)

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Notes

1. Related information about the Mbuti is brought out in this article by James R. Coffey. In The Mbuti of Central Africa: The Only Known Egalitarian Society (with Rare Video), he writes,

…the Mbuti have no rulers, no political structure, and except for a religion that essentially ties them functionally and ritually to the forest, they have no cohesive social structure. Most significantly, every man, woman, and child has equal access to resources–which is the very definition of egalitarian.

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Men and women have equal power, decisions are made by group consensus, and minor disputes are usually dealt with by ridicule, gossip, or shunning….

…the fact that their social structure promotes gendered equality does not prevent individuals from attempting to promote hierarchy; they are simply ignored and considered insane.

…one point of particular distinction in Mbuti society is that children have what could be considered an irrational amount of power in ritual situations–believed to be most closely connected to the primal spirits of the forest.

…most Mbuti villages (which are usually comprised of only a few essential huts), are laid out to represent a human female womb in shape and design. This is so that when entering and exiting the village (and each hut), you are symbolically reborn–of your mother and of the forest.

…the village and physical use of space is thought of as male (in concept), while the exact layout, shape of the huts, and actual utilization of the space is thought of as female. Thus, it is a constant representation of sexual interaction, reflecting both human physical intercourse as well as symbolic birth by way of the forest….

2. Also see, on the site Peaceful Societies: Alternatives to Violence and War, the post titled “Encyclopedia of Selected Peaceful Societies: Mbuti.” Quoting from the article,

Beliefs that Foster Peacefulness. The Mbuti view their forest as a sacred, peaceful place to live—they constantly refer to it with not only reverence but adoration. They sing songs to it, in appreciation for the care and goodness they feel they get from it. If something goes wrong in their camp at night, such as an invasion of army ants, the problem is that the forest is sleeping, so they sing to awaken it. Their songs of rejoicing, devotion, and praise serve to make the forest happy. They do not believe in evil spirits or sorcery from the forest as the nearby villagers do–their forest world is kinder than that.

Avoiding and Resolving Conflict. Normally the Mbuti settle conflicts with quick actions. One of their major strategies is laughter, jokes, and ridicule. The camp clown, an individual who assumes the responsibility of trying to end conflicts through ridicule, uses mime and antics to re-focus the conflict on himself, to get everyone laughing and ridiculing, in order to divert attention from the issue of the moment. The Mbuti have no formal methods for resolving disputes or crimes, and no individual would pass a sentence on another. But if one person is clearly in the wrong, an entire camp can react by punishing, perhaps even thrashing, an offender. Sometimes parties to a dispute might settle it through arguments or mild fighting. Ostracism is always a possibility, but it is rare.

Gender Relations. Mbuti men who still live in the Ituri Forest organize and control the net hunting, though the women help them. The women gather vegetable foods in the forests, such as mushrooms (see photo), but the men will help out. The women freely join discussions with men, though tensions between the sexes do arise. One strategy they use to diffuse gender tensions is to have a “tug of war,” the men and boys opposite the women and girls. If the males begin to win, a man will leave his side and join the women, mockingly encouraging them in a falsetto voice. When that group begins to win, a woman drops off her side and joins the men, encouraging them in a deep bass voice to greater efforts. The fun and ridicule grow as the contest continues, until everyone dissolves into hysterical laughter. The effect is to ridicule aggression, competitiveness, and conflict itself. Both sexes will do whatever they can to survive and support their families in the refugee camps.

PF001E005Raising Children. A Mbuti mother develops a special lullaby that she starts singing to her baby while the infant is still in the womb. She reassures the child about the world into which he or she will soon be born, with descriptions of the goodness of the forest and the supportiveness of the human environment. As they grow older, children learn to play non-competitive games that emphasize cooperative activities. Sometimes children are spanked and slapped by their parents….

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Strategies for Avoiding Warfare and Violence. Different groups of Pygmies try to avoid warfare with one another. One incident that occurred during the honey-gathering season indicates this tendency. With everyone spread out through the forest in small groups to gather the honey, the Mbuti suddenly realized that a foreign Pygmy group had invaded their territory and were stealing honey from their trees. One man became excited and tried to summon everyone to make war on the invaders. But another man explained that they invade each other’s territories every year, and no harm is done as long as the different groups don’t encounter one another. If they do have a chance encounter, the invaders simply flee back to their own territory, leaving behind everything they have stolen.

PF001E0153. In other places the Mbuti have been put forth as a possible model for exemplary parenting and care of children.

4. Also see, on the site, Peaceful Societies: Alternatives to Violence and War, the post of May 9, 2013 titled “Mbuti Cherish the Forest—Does Anyone Care?” Quoting,

This 5:44 minute video, just released to Vimeo last week, was clearly prepared as a way of celebrating with viewers the traditional skills and lives of the Mbuti, and, just as importantly, of raising awareness about the stresses and traumas those people are enduring….

“Everyone is important in the hunt,” he tells us, with a fetching image of a Mbuti woman and a baby on her back on the screen. He describes how the hunters stretch their nets through the forest, and how the women and children make enough noise to drive animals into the nets for the men to kill. Then, he says, “we divide the meat into small pieces so that everyone in the group can have some.” Their forest tradition clearly includes fond memories of the custom of sharing.

Another man, identified as Chief Mangubo, takes over and tells us about the importance of the ancestors, and of music, to the Mbuti. The people play, dance, and sing every day as a way of communicating with their ancestors, he says. They welcome a new baby into the community through the performance of a special dance. They sing to insure the success of the honey collection season, they sing to celebrate marriages, to accompany their initiation rituals, and sometimes just to show their happiness. If problems come up, they hope their songs will elicit assistance from the ancestors….

…the closing credits indicate that armed guerillas attacked the Okapi Wildlife Reserve headquarters in June 2012 in retaliation for the efforts of the park guards to cut down on the poaching, which is decimating the wildlife. The fighters raped dozens of women, killed six people, and took over 50 hostages. They looted and burned the buildings. People that could, fled into the forest. The Mbuti featured in the video, people who lived near the park headquarters, have disappeared, and their whereabouts are still unknown.

Mbuti: Children of the Forest from JH Wildlife Film Festival on Vimeo.

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By Adolescence, “Civilized” Children Are Programmed … Whereas in Primal Societies Inner Experience is Cultivated: Return to Grace, Part Four — Puberty, Becoming Adult

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“Civilization” Brings Brutal Rites of Passage and Fear of the Supernatural: The People of Nature Just Laugh at the Townsfolk Living in Such Terror and Valuing Cruelty

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Finally, let us investigate the fourth fall from grace, the time around puberty when the ego is consolidated around a specific identity, task, role that marks her or him for life. Can this be otherwise?

Forest and Village Worldviews are Directly at Odds

Once again, Turnbull’s (1961) report on the Mbuti provides a fitting example. This example is especially illuminating in that he was able to observe and note differences between the hunter-gatherer Mbuti and nearby villagers with whom they had occasional contact. Since the villagers have to be considered post-agrarian and definitely not hunter-gatherers, we are able to study any differences between these two lifestyles and possible differences in worldview, side-by-side.

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With “Civilization” Comes Brutal Rites of Adulthood and Excessive “Masculinity”

Indeed, Turnbull shows that these differences do exist, and we see one distinctly in connection to the rites of passage that are undergone respectively in each culture.

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The rite of passage is called the nkumbi and is conducted by the villagers. The Pygmies undergo it, at a certain age, in order to enjoy certain respect and privileges in their dealings with villagers, as they must often have for various reasons. Of their own, the Mbuti have no such rite of passage, certainly nothing severe and harsh like that of the villagers. Turnbull (1961) describes the villagers’ nkumbi:

The physical ordeals sometimes start out as games but develop into cruel tests of physical endurance. A crouching dance that might be fun for a few minutes becomes agony after half an hour. A mild switching on the underside of the arm with light sticks is of no concern until, after several days, the skin becomes raw. And then the villagers notch the sticks so that they fold over and pinch the skin sharply, often drawing blood. When the boys have become used to being beaten with leafy branches, thorny bushes are substituted. (p. 225)

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Dominant Societies Try to Instill Fear of the Supernatural to Control Their Underlings

He also explains the villagers beliefs concerning this rite of passage and its effect and purpose:

The villagers believed that the initiate, Pygmy or otherwise, is everlastingly bound thereafter by all the laws of the tribe, sacred and secular. He is put into direct relationship with the supernatural, whose representatives on earth are the villagers themselves. If any Pygmy initiate offends a villager, therefore, he is also offending the supernatural—the ancestors—and will be duly punished by them. The villagers live in such fear of the supernatural, with its power to bring down on an offender the curses of leprosy, yaws, dysentery and other diseases or to cause him to be injured by a falling tree, that they cannot conceive of any initiates daring to offend the ancestors. (p. 224)

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But Primal Folks Laugh at the Fears of “Domesticated” Humans and Delight in Flaunting Their Customs

But offend the ancestors they do, these Pygmies, and with apparent relish. They do not share the villagers fearful view of the world. They cannot imagine any good reason to inflict these tortures on each other and laugh, secretly, behind the villagers’ backs, at them. Turnbull (1961) writes,

Both the boys and their fathers enjoyed the chance to make fun, in a friendly way, of the villagers, but that was not their sole reason for deliberately breaking all the taboos. They behaved as they did because to them the restrictions were not only meaningless but belonged to a hostile world. The villagers hoped that the nkumbi would place the Pygmies directly under the supernatural authority of the village tribal ancestors; the Pygmies naturally took good care that nothing of the sort should happen, proving it to themselves by this conscious flaunting of custom. (p. 224)

Ituri Forest Pygmies

Ituri Forest Pygmies

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Building the Better Human – Entry Into Adulthood

To the Pygmies this all seems harsh and unnecessary, and as far as their own children are concerned they keep a strict watch over them to see that the villagers do not go to the length that they sometimes do with village children, even if this brings them into some contempt. But to the villager this toughening-up process is essential and does not come naturally in the course of village life. The child has to be fitted for adult life, and this is what the nkumbi sets out to achieve. In a few months a boy becomes a man, tough and strong, physically and mentally. The process is not a pleasant one, but it is the only way in which, under tribal conditions, the goal can be achieved.

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The Pygmy can understand and appreciate this, but the very nature of his own nomadic hunting and gathering existence provides all the toughening up and education that are needed. Children begin climbing trees sometimes before they can walk. Their muscles develop, and they overcome fear in a number of daring tree games. Adult activities are learned from an early age by observation and imitation, for the Pygmies live an open life.

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Their life is as open inside their tiny one-room leaf huts as it is in the middle of a forest clearing, and so the children have no need of the sex instruction which forms so large a part of the teaching given to village boys during the nkumbi. (pp. 225-226)

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Far from illustrating the dependence of the Pygmies upon the villagers, the nkumbi illustrates better than anything else the complete opposition of the forest to the village. The Pygmies in the forest consciously and energetically reject all village values. When they are in the village they temporarily adopt its values and customs, not wanting to desecrate their sacred forest values by bringing them into the village. That is why they never sing their sacred songs in the village the way they do in the forest, and why they refuse to consecrate the nkumbi with special music, although every other event of importance in their lives is marked in this way. There is an unbridgeable gulf between the two worlds of the two peoples.

The Pygmies have their own way of growing naturally into adulthood. A boy proves himself capable of supporting a family when he kills his first real game, and proves himself a man when he participates in the elima. (p. 227)

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By Adolescence in “Civilized” Societies Most Children Have Had the “Still Small Voice” Programmed Out, Whereas in Primal Cultures It is Valued

Aminah Raheem (1991) gives a final example of how this stage can be different in other cultures:

By the onset of adolescence, most children are intricately programmed into the cultural complex of their time and place. The “still small voice” of the soul is rarely heard and, when it is, it is usually discarded as fantasy or nonsense. For example, when I worked with late adolescents, I found that they often received deep soul promptings through dreams of visionary experiences. These numinous events seemed to contain valuable guidance for direction in their lives, but usually they were discounted by the dreamers and their peers as fantasy. By contrast, in American Indian culture such experiences are valued as clear messages of life purpose, especially when they appear during puberty. (p. 29)

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Return to Return to Grace, Part Three — The Primal Scene and the Divine Child: Hierarchical Societies Demand Conformity All the Way Down the Line

People of Programming … “Civilized” Ways

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People of Nature … “Primal” Ways

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Return to Grace, Part Three — The Primal Scene and the Divine Child: Hierarchical Societies Demand Conformity All the Way Down the Line

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Becoming “as a Child” and Building the Better Human — Childhood: The Ego Is Sycophantic to Someone and “The Word” — What Those Voices You Hear Really Are

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Let us turn now to the third fall from grace, that time when the child’s potential is reduced to the acceptable spectrum, only, that reflects the socionormative constructs of the society. Can this be different?

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Primal Scene — We Give Up

Remember that at the primal scene, occurring around the age of four or five, we become “them.” We give up. We see our attempts to interact as ourselves with our parents and the world extending out from them as being utterly futile. We feel it is better to get at least something by being someone they want rather to get nothing and to seethe in loneliness and inattention being the unique person we were meant to be.

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The Unreal Self, the Ego, Is Sycophantic to Someone

So, we cater to others’ requirements and lose connection with our own wants and needs … their needs become our needs.

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We develop an unreal self which is concocted to please others and comprised of bargaining chips to procure approval from others. Our self is sycophantic to someone. Even if that self contains elements of “toughness” or independence, those traits came into being to placate another, usually the same-sex parent.

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“Child Sacrifice”

I say it is comparable to “child sacrifice” and is exemplified in Western culture in the Biblical story of Abraham being told by “God” to sacrifice his son, Isaac. For “God,” you may read the insane workings of the mind in adult life once one has lost a real and felt connection to the transpersonal by means of these falls from grace. You see here, over and again, that we do to others what has been done to us. Having been forced to give up ourselves we are compelled … by “God,” but actually by the end products of emotional pain … to slay that same thing in our children when it presents itself.

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I say it is the fall from grace that occurs as a result of relationship trauma. Indeed, it is that which develops at the time when the child is beginning to connect with the wider world beyond Mother. The earlier traumas and splittings from innate divinity come about in relation to the mother or other primary care-giver. They happen at and around birth and for a while afterward through the interaction of the infant with mother around gestation, actual birth, and then, bonding, nursing, feeding, toilet training, and so on.

While this pressure to split off from the body and its needs and the transpersonal and its directives and guidance continues into toddlerhood, more and more the child interacts with siblings, other children, the father, the other figures in the social unit.

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So, as with the mother, the natural child will seek to have its needs satisfied. Earlier this was for biological needs. Now this is for relational needs … connection with others, interaction, mutual recognition. So over time the biological and affectional needs develop and become related to ways of behaving and interacting around needs of belongingness and connection with loved ones in the immediate family. Ideally these needs are met through mutual recognition and appreciation between distinct human personalities.

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Hierarchical Societies Demand Conformity All the Way Down the Line

However, in complex, hierarchical societies and just like in the Abraham and Isaac myth, the parents will seek to have their children behave and appear to be like miniature versions of themselves … mini-me’s. Like Abraham, the adult is not really seeing the child and its needs as separate from his or her own. Rather the parent is caught up in the mental byproducts of unmet needs from his or her own childhood. Indeed, the child becomes a byproduct of the adult’s attempt to orchestrate the emotional pain within him or herself.

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“The Word”: Those Voices You Hear … What They Really Are

60606PCN_GarnerDorothy11-682x1024How that manifests is that the adult—all the while proclaiming to be doing this “for the child’s own good”—will seek to carve a reflection of him or herself into the precious sensitivity of the toddler and preschooler.

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Without a doubt, the adult thinks it is doing this in obedience to voices coming from outside. For they are the pushes and pulls of his or her own unmet needs in childhood, which—repressed because of the pain associated with them and existing in a portion of the consciousness … and brain … not accessible to consciousness—now have influence seemingly from the outside.

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The fact that the adult will feel that these unconscious forces have the force of a higher power … a deity in Abraham’s case … is because they indeed are the remnants of instructions, nonverbal messages, and admonitions given to that adult as a child from his or her own parents. Coming from outside oneself they seem to come from a supernatural source. Coming from one’s parents they seem to come from a higher source … one requiring strict obedience … one’s parents.

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The “Commandments” and the Culture’s Shared Neurosis

Beyond that, they appear to come from a higher authority since these “commandments” from the parents are reflective of the society as a whole. For the cookie cutter that is pressed upon the precocious personality of the young one and which is in the shape of the parent is somewhat like the cookie cutters of that culture in general. That is to say, the neurotic proclivities of an adult in any society are of course going to be similar to those of the others in that society, for indeed neurosis is all about conformity with others. Put bluntly, the way the parent’s soul has been disfigured is roughly in the manner of the way others in that society have been disfigured.

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“Doctrine” of Infallibility

So, being reflective of the larger society, again the patterns of this unreal self have that sense of being from “above”—from outside oneself and from higher up. Thus, these distorted orchestrations on the self from the outside carry with them all the weight and validity as from an infallible source … though of course that is anything but true.

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I should at least mention at this point that the reason this process of losing one’s self in conformity to supposedly higher others is more extreme in complex, “civilized,” societies is because the hierarchical nature of such societies imposes itself upon all elements of its corresponding culture. Specifically, in such societies virtually all adults are pressured into conformity with higher ups of some sort or other and are sycophantic in relation to them. Naturally this pattern of oppression in the greater society will be reflected in the patterns of relationship in the family as well.

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Building the Better Human — Childhood

A Child Wants to Be of Service by Nature

Now, by contrast to Western attitudes to young children, Liedloff (1977) describes the kind of trust in the innate sociality of the child and the “respect” for the child and for his or her “inclinations” that characterized the Yequana:

Perhaps as essential as the assumption of innate sociality in children and adults is a respect for each individual as his own proprietor. The notion of ownership of other persons is absent among the Yequana. The idea that this is “my child” or “your child” does not exist. Deciding what another person should do, no matter what his age, is outside the Yequana vocabulary of behaviors. There is great interest in what everyone does, but no impulse to influence—let alone coerce—anyone. A child’s will is his motive force. There is no slavery—for how else can one describe imposing one’s will on another and coercion by threat and punishment? The Yequana do not feel that a child’s inferior physical strength and dependence upon them imply that they should treat him or her with less respect than an adult. No orders are given a child that run counter to his own inclinations as to how to play, how much to eat, when to sleep, and so on.

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But where his help is required, he is expected to comply instantly. Commands like “Bring some water!” “Chop some wood!” “Hand me that!” or “Give the baby a banana!” are given with the same assumption of innate sociality, in the firm knowledge that a child wants to be of service and to join in the work of his people. No one watches to see whether the child obeys—there is no doubt of his will to cooperate. As the social animal he is, he does as he is expected without hesitation and to the very best of his ability. (pp. 90-91)

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An Example of the Adult Role Containing Within It Also the Real Self, the Child

In a similar fashion, the Mbuti, as described by Turnbull (1961), hardly notice a difference from child roles and expectations and adult ones:

And one day they find that the games they have been playing are not games any longer, but the real thing, for they have become adults. Their hunting is now real hunting; their tree climbing is in earnest search of inaccessible honey; their acrobatics on the swings are repeated almost daily, in other forms, in the pursuit of elusive game, or in avoiding the malicious forest buffalo. It happens so gradually that they hardly notice the change at first, for even when they are proud and famous hunters their life is still full of fun and laughter. (p. 129)

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The Divine Child

The holy man from India, Sathya Sai Baba, echoes these perspectives of the child as presented by Pearce (1980) and demonstrated in nonliterate cultures. He says, “The human child sees itself as the center of the universe and the world as an extension of its being. This divine child knows that it is so” (1991, p. 295).

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Kasturi (1991), Baba’s editor and translator explains,

Children are most concerned with the Now; Baba reminds us the past is past; do not turn back and look wistfully or wailingly on the road you have traversed already. Children do not see the world as fragmented by walls: Chinese, Berlinese, or erected just to tease; they are involved in everything and with everyone; they represent true innocence, love, forgiveness and fraternity. The child has no conceit or contempt of gender; this divine child [referring to the avatar, Sai Baba] affirms: “Among men I am man; among women I am woman; among children I am a child.” (p. 295)

This child [meaning Sathya Sai Baba] inspires us to become children again so that we might be ever with Him, of Him, in Him. (p. 295)

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Continue with By Adolescence “Civilized” Children Are Programmed … Whereas in Primal Societies Inner Experience is Cultivated: Return to Grace, Part Four — Puberty, Becoming Adult

Return to Changing the Human Condition Starts with Birth: The Most Precocious, Brilliant, and Advanced Children Were Treated Differently as Newborns

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

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Apocalypse No: Apocalypse or Earth Rebirth and the Emerging Perinatal Unconscious … the book

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Apocalypse No:
Apocalypse or Earth Rebirth and the Emerging Perinatal Unconscious

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Complete Book Chapters with Links

This book is being offered in its entirety online, free of charge and with complete graphics and audio-visual media, at this time. This policy may need to change when it is published separately and offered for sale in the very near future.

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These are the strangest of days. We live in a time in which ending our species in our lifetime, even eliminating all life on this planet, are very real possibilities. The awareness of this acceleration toward an “end of days” — while so horrifying that we are in denial of it and hardly speak it — hangs over us and affects us in ways singular and fantastic.

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This book — Apocalypse No, Apocalypse or Earth Rebirth and the Emerging Perinatal Unconscious — awakens us to the unique character of our times. There are powerful factors and unconscious influences erupting into our world now which are changing the Earth and us in radical ways … for good and ill. This unprecedented era in history is rife with the perinatal, that is, with repressed memories locked into us arising from our experiences of birth. We see that our impending apocalypse has to do with birth feelings, birth trauma — an emerging perinatal unconscious.

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Herein is revealed the underbelly of our modern world and life and the impetus behind our self-destruction. We see primal forces arising and exposed. We begin to understand how and why this is happening now. Knowing this gives us the power to do something about our dire situation. Finally, we can direct our attention to the roots of our drive to apocalypse and reverse it.

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More than that, this awakening provides a way of transformation for ourselves. For we see that in the heart of this darkness we are bringing down upon us lies the most incredible opportunity for taking a leap beyond what we think of as human nature. This time calls for a new hero’s cycle — one that leaves behind the thuggishness of the old one. We are lifted beyond ourselves in a higher calling and a transcendent yet deeply rooted spirituality.

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We realize that the necessary answer to the dilemma of apocalypse or Earth rebirth lies, not only in the resurrection of a new Earth, but in the dawning of a new self as well.

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We will either heroically, somehow, save our species and our planet, which will require a change of our human nature unlike anything that has been asked of our species ever before, or we will be witnesses to the elimination of life on this planet in some way that we cannot imagine but can only be horrific in the extreme. This book is about facing, not denying, the uniquely dire character of our times and finding out what it says about us and requires of us.

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There is much here to see, and so much of it the mainstream would never touch for fear of creating a panic. Still, to survive our species must face our problems, not look away. And there is a nobility in doing that, which is unlike any kind of nobility or heroism that has been asked of our species before.

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However, this time brings with it an advantage and opportunity also unprecedented: Never before has it been more clear what is right and what is wrong, what is worthwhile and what is not, what is life … what, death, and what is noble and what evil. At no other time has a higher calling or a path of true nobility of soul been more visible. To align oneself with this cause lifts one out of oneself and one’s petty concerns into a heady and invigorating life purpose. We might die in our efforts. There is every likelihood that we will be unable to reverse our dire trajectory. Still, should that occur, those who face and take up this challenge will not suffer the agony of regretting that one could have done something but did not.

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On the other hand, though we will need many noble souls to reverse our current downslide into oblivion, it is possible that simply a significant fraction of the world’s population—like the “leaven in the dough”—can make all the difference in the world, literally, by tipping our course one way as opposed to another, especially if these people—because of their healing and their awareness of the crisis—are motivated to place themselves in positions of influence and education, or to put their efforts toward healing, on individual and collective levels, in larger numbers than the average populace would. In other words, not just the leaven in the dough but as persons, standing in the right place and with the lever big enough, who can move the world. I hope, for the sake of us all, that you are one of those heroes.

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Chapter One: Strange Days

Chapter Two: “We Ain’t Born Typical””

Chapter Three: The Perinatal Media

Chapter Four: Twenty-First Century Life – Table of DisContents

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Chapter Five: Birth Wars, World Woes

Chapter Six: Healing Crisis – Getting “Sick” To Be Well

Chapter Seven: Through Gaia’s Eyes – Nature Balances HerSelf

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Chapter Eight: Derailing the Cycles of War and Violence

Chapter Nine: Regressions in the Service of Society

Chapter Ten: Where There Is Hope, Cultural Rebirthing

Chapter Eleven: Control Versus Surrender … Heaven Leads Through Hell

Chapter Twelve: Atman Projects Versus Surrender Solutions

Chapter Thirteen: Peaceful Warriors and Silly Heroes

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Chapter Fourteen: To Move the World – A Race Against Time

Afterword: Centaurs, Shamans, Sacrificial Lambs, and Scapegoats: Reflections on a Collective Shadow and Experience as Primary

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Continue with Book Five: Wounded Deer and Centaurs

Return to Apocalypse Emergency – Book 3

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Primal Peoples Had a Nobleness We Don’t Know: Civilization, Culture, and the History of Our Falls from Grace in Nature … Return to Grace, Part One — Can It Be Otherwise?

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Yes, We Can Improve the Human Condition … and We Have: The Necessary Wound … We Should Make It Better

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History of Falls from Grace

In two other works, The Great Reveal and Primal Return, I have delineated what I believe are some of the factors in creating the present state of consciousness as described as being the endpoint of the process of devolution in the last chapter. I trace it back millions of years to bipedal locomotion, an increasing skull size, greater pain in childbirth, increased psychological repression, changes in pelvic size in the female, the forces of natural selection on the length of gestation, comparative prematurity of human newborns, secondary altriciality, increased pain in infancy and birth for humans, increased repression, increased neocortical capacities, the beginnings of culture, and increased skull size again. I also trace this current patriarchal pathology back thousands of years to the “agrarian revolution” and the rejection of the hunter-gatherer lifestyle.

Civilization, Culture, and the Falls

So obviously I do not believe that this condition was always the case for us. However, it goes back rather far in our line to the beginnings of our hominid existence. And its more extreme form seems only to have come into existence within the last 10,000 years, and only then for part of the population. It follows also, since I have claimed that it is more characteristic of “civilized” cultures, that I don’t believe that its extreme form is as prevalent in “simpler” cultures, specifically, hunter-gatherer ones. And I should mention that even among hunter-gatherers there is quite a bit of variety in the degree of severity of this expulsion from paradise.

The reason for the disparities between cultures, as can be derived from the model I have constructed, has to do with the fact that we all, by virtue of being human, are in a separated state relative to the Divine. We have all come into form, to put it bluntly. Beyond that, we all have some amount of trauma from birth. If nothing else, the separation from the mother represents enough trauma for a secondary duality to occur there; but there is almost always much more than that occurring in the womb or around birth to create a further separated, further removed condition.

So by reason of these species-specific factors, all peoples and all cultures attempt to work out their situation “in darkness” as to the real causes of things, oblivious of the motives behind at least some of their actions, and, in sum, liable to error. Hence, any culture, any people is capable of creating cultural and social constructions that increase, or decrease, the amount of repression and fearfulness that already exists as part of the human condition.

Primal People

Thus, we can only say that in general hunter-gatherers are less repressed, less anxious, less “devolved,” and so on, than are people from agrarian or industrial cultures. Cultures have taken somewhat different paths, even hunter-gatherer ones (cf. Gregor, 1985; and Turnbull, 1972). But generalities have their uses, and the evidence appears overwhelming that simpler lifestyles are correlated with radically different, more humane attitudes and behaviors toward children, toward other human beings, and toward Nature in general—characterizing a less split-off state. (cf. Bird-David, 1992; French, 1985; Lawlor, 1991; Liedloff, 1977; Sahlins, 1972; Turnbull, 1961; and van der Post, 1986).

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The Necessary Wound?

Also, this analysis does not take into account any metaphysical or theological perspectives on the opportunities or, dare I say, “benefits” of a separated state, a more dismal and painful human condition. There are those who claim that this “wounding” is a necessary prerequisite to truly human compassion and empathy. Muller (1992) has said that the painful and traumatic human condition … and he is speaking particularly of that produced in childhood … represents our unique opportunity … he even uses the term advantage.

Still, hunter-gatherers don’t seem to be any the less compassionate or empathetic; indeed, the opposite of that is most often asserted about them. So one must conclude that there is no reason to go back to the poisonous pedagogical traditions which enjoined that sparing the rod would spoil the child, or to Christian, especially Catholic, ones that routed the roadways to heaven through valleys of torture (to which I can personally attest).

We Should Make It Better

It would seem, to the extent we are able, that we should do all in our power to minimize this devolutional pull on consciousness, to do all in our power to minimize the separation from the source of our true identity, our knowing, our power and joy; to do all in our power to maximize the chances for future generations, as well as ourselves, to live in the nobleness, strength, at-home-ness, and glow of divinity that characterizes our species at its best. I am sure, given that, that there would still be enough “darkness” hereabouts—within our still-separated state—to go around, providing more than enough “opportunities” and “advantages” for any other ends God might have in mind for us.

Can We Make It Better?

So, then, the question still remaining is, can it be otherwise? Can we make it better? Can we improve the human condition? Looking cross-culturally, the answer would appear to be absolutely in the affirmative (Lyn-Piluso & Lyn-Piluso, 1994). From the perspective of the new experiential psychotherapies, ditto. From the viewpoint of conscious and responsible conception (Baker, 1986) and loving and welcoming gestation (Verny, 1981), without a doubt. And from that of humane and natural birthing procedures (Leboyer, 1975); sensitive, physical, and loving infant care (Liedloff, 1977); and flexible, attentive, and accepting child care-giving (Mahler et al, 1975; Sroufe et al, 1992); a resounding yes!

So let us look now at some of the evidence for a more fortunate and favorable human condition and some of the factors correlated with it. With those in mind, we can envision the more natural self.

Continue with Changing the Human Condition Starts with Birth: The Most Precocious, Brilliant, and Advanced Children Were Treated Differently as Newborns

Return to Resistance Is Futile … One Doesn’t Have One’s Own Mind … One Takes Up the “Mind” of the “Collective”: The Fourth Fall From Grace — Rites of Passage, Becoming “Adult”

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Continue with Changing the Human Condition Starts with Birth: The Most Precocious, Brilliant, and Advanced Children Were Treated Differently as Newborns

Return to Resistance Is Futile … One Doesn’t Have One’s Own Mind … One Takes Up the “Mind” of the “Collective”: The Fourth Fall From Grace — Rites of Passage, Becoming “Adult”

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

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Becoming “Adult,” Rites of Passage: Resistance Is Futile … One Doesn’t Have One’s Own Mind … One Takes Up the “Mind” of the “Collective” — The Fourth Fall From Grace

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Whence Kitty-Drowners and Butterfly-Mashers: How We Lose Our Selves at Adolescence and Why Conformers and Conservatives in Every Society Hate and Suppress the Rebellious

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Resistance Is Futile — The Fourth Fall From Grace

Wilber (1977) relates the fourth duality to the rise of the philosophic bands: “[I]n many cases the philosophic bands are instrumental in the generation of the quaternary dualism-repression-projection, and in all cases they are instrumental in its maintenance” (p. 150). Concerning these bands, he quotes Erich Fromm (1970):

[I]n addition to the social taboos there are individual elaborations of these taboos which differ from family to family; a child, afraid of being “abandoned” by his parents because he is aware of experiences which to them individually are taboo, will, in addition to the socially normal repression [of the Biosocial Band], also repress those feelings which are prevented from coming to awareness by the individual aspect of the filter. (Wilber, 1977, p. 150)

Rites of Passage, Becoming “Adult”

The end-result of this fear of parental abandonment that pushes the philosophic bands is what Freud calls the resolution of the oedipal conflict. This splitting and consequent repression/projection corresponds to the rites of passage of puberty and adolescence.

How We Lose Our Souls

At this point, the child no longer identifies with God (pre-conception), with mother (pre-birth), with body (pre- primal scene), or even with his or her best idea (one’s philosophic ideal); but identifies instead with the same-sex parent, the representative of the social order. Thus he or she becomes totally Other: totally separated from his or her own mind (pre- puberty rite); from his or her body (pre- primal scene); from his or her destiny, karma, dharma, duty, and purposiveness (pre-birth); and from God (pre-conception).

Every Parent’s “Atman Project”

This pattern—this doomed and illusory “atman project” wherein the parent seeks to immortalize him- or herself and to redeem his or her life—is of course obvious in the situation of the son “following in his father’s footsteps” in taking over the family business and in the daughter’s emulation of her mother, traditionally, in the role of wife and mother. But there are many subtler versions of this “identification,” and it happens even in situations where it seems it most definitely does not.

For example, Keniston’s (1968) study of young radicals of the sixties—the epitome of rebellious youth, you say—were found to be very much in agreement with their parents’ values. In fact, their rebellion was essentially in seeking to put into practice and actually live out what they saw as unlived values and philosophies (hence the charge of “hypocrite”) in compromised and compromising parents. Note again the theme of living out the unlived dreams of the previous generation—here, even in spite of the conscious stance of those youth.

Little of Self in the Decision of Who to Be

Cross-culturally and traditionally, however, we see this pattern in perhaps its most rudimentary and clearest form. In a great many cultures, the rites of passage into adulthood embrace the function of bestowing upon and initiating the recipient into the social roles and functions as decided by the tribe and family. For most, then, there is little of self in the decision of who to be; it is decided outside of oneself. Corresponding with this, in relation to the marital role, in many cultures the choice of spouse is also decided by others.

One Continues “Their” Dream … One’s Divine Uniqueness Fades

One doesn’t have one’s own mind. One takes up the “mind” of the parents, and of society. One continues their dream, society’s dream. One’s divine uniqueness fades into insignificance in the pattern of the social consensual reality.

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Self Is Split Again … Becoming “Borg” … Serving the Collective

At any rate, the upshot of all this is that at the quaternary dualism, the self is split again. It is required to give up even “its own mind,” its own concept of itself. Originally one’s divinity was given up; then one’s deepest transpersonal directives and organismic unitary awareness; then one’s biological rhythms, one’s sense of flowingness and inner-directed purposiveness; then one’s feelings about self and other; and finally one is required even to give up the best possible ideas one can have about oneself and one’s relationship to and actions in the world. One represses one’s own decisions, initiatives, evaluations, and self-images in conformance to other-directed wants and needs, the result of others’ unfulfilled ambitions—which are presented to one by one’s parents but represent by extension the other-directed wants and needs of the collective, of the prevailing fear-pushed and desire-pulled economic constraints . . . of the socially-constructed reality in general.

Falls from Grace

A “Darkness” Develops

Raheem (1991) describes the result:

When the soul becomes so covered over by conditioning that it cannot shine through, when personality completely dominates, a “darkness” develops within the person, characterized by mental or emotional dullness, physical deterioration, accidents, depression, or “bad luck.” Such a person seems asleep or unconscious while walking around; she has gotten off her own soul path. (p. 31)

Kitty-Drowners and Butterfly-Mashers

And what happens to these repressed dreams, aspirations, initiatives, and values is that, as at previous levels, they are repressed, then projected outside of oneself. Thenceforth they are seen in the world as the “Shadow.” Unfortunately, to the extent that we disown and fight these potentials in ourselves, we fight and hate them when we see them outside ourselves.

Every Society’s Culture War

This accounts for the fury with which people will attack and seek to suppress certain individuals and groups who may represent, for example, disowned artistic or creative potentials, disowned aliveness and “charisma,” disowned sexuality, disowned intellectual or bohemian dreams, simple disowned “feeling” in general, and anything that smacks of an idealism or freedom or joie de vivre that needed especially to be slain in the self in order to make the identification with another’s dreams.

Creating in this way the kitty-drowners and butterfly-mashers of the world, the quaternary dualism is complete and, with it, a fourth fall from grace.

Selling One’s Soul

At this point, then, there is very little Self left. In discharging the life that remains—so totally other-directed and other-programmed—one may as well have commissioned an android. Thus we have the endpoint of the spectrum’s “evolution”—from divinity to machinery, from pure-Bliss-Consciousness to cybernetic control.

Continue with Civilization, Culture, and the History of Our Falls from Grace in Nature … Primal Peoples Had a Nobleness We Don’t Know: Return to Grace, Part One — Can It Be Otherwise?

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

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Continue with Civilization, Culture, and the History of Our Falls from Grace in Nature … Primal Peoples Had a Nobleness We Don’t Know: Return to Grace, Part One — Can It Be Otherwise?

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

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

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More Nestling Up With the Implicate Order, Or Before and After the Western Fall (Split): Tribes and Wonder Versus Civilization and Suffering

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The Priests in the Church Were Keeping Out All the Screaming People, Forcibly Repressing, Refusing to Acknowledge It: A Foray Into Cellular/Transpersonal Consciousness, Part Seven

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(continued from The Bliss of Connection with Others … But There Is a Pain in Unexpressed Love: A Foray Into Cellular/Transpersonal Consciousness, Part Six — Womb with a Review [Footnote 1])

More Nestling Up With the Implicate, Or

Before and After the Western Fall (Split) (June 19, 1992)

This is a holotropic session of this day:

It started out when the music was very rhythmic, and the hands were doing a lot of fertilized-egg kinds of movements and embryonic kind of stuff. And sometimes I was having images of Prague and of inside the city—especially Old Town Square and the towers. [Prague is where the holotropic workshop was being held.]

And I kept having pictures of people who had lived here, and all the suffering that had gone on here, and the striving. I kept picturing the people who had lived and written books and everything, plays and philosophies, inside their little rooms—all the different kinds of lives that people had here [Prague].

I kept picturing Swami [Sathya Sai Baba] and kept saying: “Oh Swami,” as if I were feeling and acknowledging what had gone on here: the feelings and desires, the struggles and the yearnings, and all those human things and feelings that had passed through this place. And I felt sad for all these people, the hardship they had gone through and all the feelings. And then I got up and went to the bathroom.

And when I came back it was just very peaceful. The drumming and everything was just something that was there. And I enjoyed parts of it: There were African parts, and they would have drumming and I would understand what it would be like to be an African person in a tribe.

At one point, however, the African tribe music sounded different or not good. And I had the feeling that this was singing from another tribe, not my own, an enemy tribe or something; I didn’t like it.

And then as it went off into different phases of music I would often feel very good—very interesting and beautiful in a certain way. And then it went into Native American chanting; and I thought that was incredible, that I must have been an indigenous American at one time … just wonderfully beautiful.

And it was either just before or just after that there was this Gregorian-type Church music. And one of the things that I kept having—scenes from Prague going through my head the entire time—and one of the scenes was the inside of a church.

And when the Gregorian music came on, I pictured the inside of that church again. And one of the interesting things was I realized at a certain point that people in the room around me were screaming [they actually were, in reality]—and there was a lot of that going on—and I had this feeling as if—when the Gregorian music was on—that the people in the church, the priests that is, that they had this reality going on in which they were keeping out all the screaming people, they were keeping them all outside the church, trying to repress that, trying to deny the reality of that. And so I felt like I was tuning into the reality of this place: That they [the priests and ecclesiasts] would forcibly try to repress this other element and keep it out of their consciousness, would refuse to acknowledge, let alone deal with it.

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An Afterthought

As many as 30 million women were murdered horribly over a period of 300 years during the middle ages for having any trace of free-mindedness. This was done under the direction of the Catholic Church. They were often burned at the stake.

It is no coincidence that what followed for next four hundred years of Western “civilization” was a pall of Stepford wifery unparalleled among the cultures of humans, which we are only with great difficulty over the last hundred years awakening from.

Yet these forces of repression and murder continue with us today wishing to take us back to such middle age benighted views. They exist in the anti-abortion movement, even among mainstream Republicans, again with women as the direct target. And they exist in the tea party and conspiracy circles, even among some progressives, where feminism and progressive-liberal ideas are called “illuminati” — showing again that free-thinking women and enlightened views will not be tolerated … and will be scapegoated for all the horrors of the 1% and the powers that be, just as they were in the times of Catholic tyranny.

By the way, I’ve been misunderstood if anyone thinks this is just an attack on the Catholic Church. The Catholic Church was the primary evil then. I mentioned Western civilization. There are many more evil perpetrators today. It is not about blaming any institution. This is a product of our “civilization” and its anti-body, anti-sexual, anti-Nature insanity and the inherent evil of hierarchical societies in general.

Continue with Biology as Metaphor and Mythology, Part One: “The Map Is Not the Territory” and Biological Phases As Levels of Consciousness

Return to The Bliss of Connection with Others … But There Is a Pain in Unexpressed Love: A Foray Into Cellular/Transpersonal Consciousness, Part Six — Womb with a Review

Footnote

1. Cellular/ Transpersonal Experiences

Having established the legitimacy of transpersonal aspects of prenatal, and especially cellular, re-experience, it remains to be seen what light this new perspective throws upon traditional formulations. I suggest to you that this perspective is a catalyst to a radical reformulation of traditional concepts of consciousness and development. My understanding is that it supports a view compatible with Eastern, Platonic, and “primitive” philosophical renderings—which can be characterized as Emanationist —and completely undermines the dominant Western evolutionary paradigm. I delineate such a perspective, which I call the Falls from Grace Theory, beginning in the next chapter.

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However, let us first take a look at a sampling of the kinds of experiences and perspectives that are possible at this cellular and prenatal level of re-experience before attempting to see deeper into the structure of consciousness and development, presented immediately afterwards, which contains and makes sense of them. The current chapter—A Foray Into Cellular/Transpersonal Consciousness—contains transcripts of cellular/transpersonal experiences I had through the modality of holotropic breathwork. In order to retain the flavor and potency of the raw experience itself, these transcripts are only slightly edited and are from the descriptions of my experiences I recorded immediately after having them.

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Continue with Biology as Metaphor and Mythology, Part One: “The Map Is Not the Territory” and Biological Phases As Levels of Consciousness

Return to The Bliss of Connection with Others … But There Is a Pain in Unexpressed Love: A Foray Into Cellular/Transpersonal Consciousness, Part Six — Womb with a Review

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

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

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