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

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

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Divinity “Contracted Himself”

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

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

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

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The Scattering of the Divine Sparks

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

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

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

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

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

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

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Divine Symbiosis

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

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

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

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

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

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Sperm Journey: From Father to Womb

Inside Testes

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Ejaculation: Phoenix Rises from “Ashes”

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Sperm Journey: “Immortal” Dragon Deity.

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

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

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

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

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Early Womb Life

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

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

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

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Cellular Memory’s Challenge to Materialism and Support for Panpsychism: The Body Arises from Consciousness, Not Vice-Versa, but There Is a Legitimacy to Heuristic Inquiry Into Form

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Verifiable Memory of Events That Occurred Prior to Brain or Body Prove the Existence of “Spirit”: Biology As Metaphor and Mythology, Part Two — The Epistemology Revealed by Cellular Memory

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Biological Phases As Levels of Consciousness

My attempt here is to skeletonize a portion of such an overall endeavor to show how it can be done and what kinds of meanings can arise. I will relate stages in the ontogenetic development of the human body to the dualities (splittings) of consciousness that, according to Wilber (1977), create the spectrum of consciousness.

Specifically, I will correlate the patterns of change in both form and experience (feeling) that a human undergoes with levels of consciousness. I will do this beginning with the sperm and egg; through the fetal, newborn, child, and adolescent forms; to the adult. What I am saying is that the forms that characterize the biological history of each individual (as delineated by the science of biology) and the processes that characterize the psychological history of each individual (as reported to us in the psychological sciences of the new experiential growth modalities) reflect, and correlate with, the changes in consciousness that Wilber describes as creating the spectrum of consciousness.

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The Charge of Reductionism

Is this reductionistic? Am I saying that our ontogenetic development creates or causes the spectrum of consciousness? No. I no more mean that ontogeny creates the spectrum than that ontogeny creates phylogeny … in that, as they say, “ontogeny recapitulates phylogeny.”

One might deduce, however, that since this ontogenetic development, that is, this human prenatal development, is prior (in time) to the spectrum of consciousness that we observe and study in the Now, a cause-and-effect relationship is the most likely connection. But I must respond that this assumes the primacy of the physical form (in its ontogenetic development) over consciousness. This presupposition is, of course, a cornerstone of the Newtonian-Cartesian paradigm. Nevertheless, the very existence of consciousness or experience at the earliest levels I will be discussing (specifically, sperm, egg, zygote, and fetal) disputes the primacy-of-the-physical-universe postulate. To put it bluntly, consciousness can hardly be an epiphenomenon of brain activity if it exists when the brain does not.

Conversely, the body, brain, and cells cannot create the spectrum of consciousness for consciousness exists independent of them. The body reveals itself to arise from consciousness; it is the tip of the iceberg, which cannot be the foundation for the structures prior to or “below” or existing independently of it.

So the fact of memory and consciousness existing when the physical cells or the body cannot “create” them points inevitably to the primary reality/existence of something like Consciousness, Spirit, or Mind (or at least Energy) (see Adzema, 1985). Therefore, this type of impossible-to-have-existed-as-experience-or-to-be-existing-as-memory-according-to-the-N-C-paradigm experience can hardly be called the cause of the spectrum of consciousness. Indeed, something that cannot possibly exist within a paradigm can hardly be marshaled in to explain something within that paradigm.

However, if we accept the paradigm in which Consciousness, not form, is fundamentally real (which is exactly what we must do if we are going to look at evidence which supports, if not confirms, such a paradigm), and if we still want to accept the controversial concept of cause and effect, then the most we can really say is that prior experience of consciousness contributes to its later modifications. This perspective is certainly worthy of consideration.

The Legitimacy of Heuristic Inquiry Into Form

But were it true that prior experience causes the later modifications of Consciousness (or as Wilber terms it, “Mind”), that truth is congruent with an analysis such as this one that considers form as to its metaphorical heuristic value in understanding experience and existence (or Mind, Consciousness) as it is immediately apperceived in the only Reality of Now. As Wilber (1977) makes adequately clear, from the only Real perspective of Here and Nowness, Absolute Subjectivity, or Mind, all “past” events are nonreal (i.e., illusory) reflections of the Reality that is Now; they have no existence outside of this Now, so can hardly be called “causes” of Now.

From the perspective of Now, of Mind, of Absolute Subjectivity — which is the essence of the new paradigm — there is no cause and effect; there are only patterns of relationship existing Now. Hence these “prior” events are reflections of the immediate Reality, existing simultaneously in the Now as reflections, as metaphors. It is in this sense that they can be analyzed hermeneutically for their heuristic value in understanding the spectrum of consciousness as it arises this instant in the sole Eternal Moment.

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The Legitimacy of Cellular Memory

Despite what I have just said concerning the importance of an analysis of the biological metaphors of form — especially as they exist on the cellular level surrounding conception — as reflecting something of importance to us in a hermeneutic or heuristic sense, I want to at least put out a case for the legitimacy of cellular memory as something in its own right. That is, the rest of Part Two will be based on a comparison of Wilber’s spectrum of consciousness with the observable events and forms (the behaviors of the specific biological forms) as they are known to occur through the observational aspects of the science of biology. Still, the interpretation between the philosophical system and the biological form will be aided, supported, and fed by, among other things, the direct experience of memories of these states and forms, down even to the earliest, by myself and by the reports of such experiences by others.

So while this analysis does not stand on the absolute veracity of those experiences by myself or by others, still the analysis is certainly aided and helped by a belief in their legitimacy. I will say a few words about how memory can occur of such events, and more importantly, how that memory can be related to the foundations of our consciousness. A complete explanation (as I see it) of exactly this — e.g., of how sperm and egg and zygote experience can lead to fundamental mythological, philosophical, and basic assumptions on the world, the self, and reality — can be found in two other recent works of mine (1993c, 1993d).

For our purposes here, let me just say that there are two possibilities that immediately come to mind: (1) what one might call the “prior conditions” theory and (2) Rupert Sheldrake’s theory of morphic resonance and morphogenetic fields. Let us take them in turn.

Continue with Morphogenetic Fields Theory Makes Genetics Obsolete and Unnecessary … and Cellular Memory Understandable: The Theories of Morphic Resonance and “Prior Conditions”

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

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Continue with Morphogenetic Fields Theory Makes Genetics Obsolete and Unnecessary … and Cellular Memory Understandable: The Theories of Morphic Resonance and “Prior Conditions”

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

Invite you to join me on Twitter:
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