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The Idea of a Shamanistic, Stormy Spiritual Path Is Too at Odds with Our Religious Anti-Body Culture to Be Easily Accepted: Is the Supernatural Terrifying?

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Correcting the “Civilized” Ego … The Stormy Path to Self, Part One — The Way Forward Is Down: The Divine Is Mistaken for “the Devil” Until One Is Surrendered Enough

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Implications of Falls from Grace, The Devolutional Model of Development

From looking at the possibility of a more benign, less tragic human trajectory, as we did in the last chapter, I would now like to delve into the implications of this devolutional model of development—these Falls from Grace—as concerns psychotherapy, human growth, or “healing.” For, once the falls have happened to a person, once the patriarchal pathology has occurred, we need to look at what to do about it. We need to turn from prevention, as in the previous chapter, to correction or remediation.

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The Way Forward Is Down

I said at the outset of Part Two that a metaphorical analysis such as this one can uncover underlying meanings: It can provide understanding of inner and outer behavior as well as guidance for such. At this point it can be stated that the implications of an analysis such as I have been presenting are for no less than the direction of growth, the direction of mystical experience, the concept of regression, and the evaluation of current ego psychotherapies, among others.

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Is a “Fully Functioning Ego” a Prerequisite to Higher Consciousness?

Specifically, this perspective puts in question the psychotherapeutic maxim that ego strength precedes higher consciousness. I confess that many years ago I myself made exactly that claim in a work titled The Dangers of Mysticism for Modern Youth (Adzema, 1970). As I concluded, “Cosmic consciousness is dependent upon self-actualization.” By this I meant, following a Jungian line, that ego-actualization leading to a solidified ego and ego strength was necessary before one could hope to face the overwhelming and terrifying Unconscious Self—the repressed inner Divinity. And again following Jung, I proposed that this usually could not occur until the second half of life, or after the mid-life crisis.

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Is the Supernatural Terrifying?

Subsequently, however, I encountered the new experiential psychotherapeutic techniques which — it has been my own experience — allow one to deal with and integrate the repressed “negative” energies that lie along the path (as this book’s analysis demonstrates) to mystical experience of Energy, Mind, Absolute Subjectivity, and God. Thus, I declined to publish that earlier work.

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Ego Does Not Precede Illumination, It Prohibits It

Schneider (1987), to give an example, claims that the kind of mystical consciousness of which Wilber speaks is not possible because, for one thing, it would be terrifying and overwhelming.

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Indeed, that was a good part of my position in The Dangers of Mysticism for Modern Youth (Adzema, 1970). But as I say, I eventually came to understand there to be a big difference between access to and integration of these realities. For, as both Jung and Campbell have pointed out, a God is often seen as a devil until one is wholly enough … I would say surrendered enough … to approach him.

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Some People Are Sick for Healthy Reasons

At any rate, those subsequent experiences of mine with the experiential psychotherapies led to a reformulation of my understanding which led to works titled, descriptively enough, “The Way Forward Is Down” and The Centered Path Through Hell. The proposition arising from this later work is that low self-esteem, low ego strength, is a precondition for “higher” (“lower”) growth in a mystical direction.

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As Maslow (1968) put it (and contrary to Wilber [1970]), some people are sick for sick reasons and some people are sick for healthy reasons. Therefore, especially in an avowed “insane” (see Fromm, 1955) culture, we might want to think twice about doing people the big favor of “helping” them in the direction of increased ego defenses … and societal adjustment and social functioning.

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In fact, those people with inadequate defenses against what is in essence more real are not only closer to being truly sane than the majority of folks but also might be better helped by leading them in the direction of dismantling what remains of the barriers between themselves and pure Energy, pure Consciousness, and helping them instead to integrate with and grow to encompass the expanded awareness that results.

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The Stormy Path to Self

Now, I realize that this proposition is not absolutely new. For one thing it seems to make sense of some of the extreme and bizarre behavior, the seemingly manifest neurotic behavior, of some of the saints and mystics on their way to expanded awareness (see for example James, 1899/1982, especially Henry Suso, pp. 306-310; and Saint John of the Cross, 1959).

But in this secular age, it seems such allowance for “aberrant” behavior is rare. Keep in mind that in many cultures there are institutions—like medieval monasteries—or roles, like shamans, through and in which such distortions of personality can be worked out in socially sanctioned ways.GrofChristStan_StormySearchicon Contrast this with the modern attitude which seems to be that if they can’t be talked into picking themselves up and/or behaving themselves like everyone else they are to be drugged or electroshocked into compliance.

Nevertheless, there are those in this day also who do speak out in favor of the direction of growth that this book is presenting. R. D. Laing, Arthur Janov, and Stanislav Grof are not the least of these. Indeed, Stanislav and Christina Grof’s (1990) book, The Stormy Search for the Self, is a near-exact affirmation of the proposition I have just stated.

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Our Religious, Anti-Body Culture Makes Folks Terrified of the Shamanistic, Stormy Path

Still, this idea of a “stormy” spiritual path—despite the fact that it was distinctively presented and described over a century ago in William James’s classic (1899/1982) work, The Varieties of Religious Experience, (1899/1982)—in my opinion, goes too much against our hard won “rationality” … which we see is essentially our cultural rationalization. This notion is too much an affront to our culturally embedded “pragmatism” … which it is clear now is our cop-out to consensual constructs, especially fear-rooted economic ones. And it is in direct opposition to our pervasive Judeo-Christian anti-body cultural bias. So this idea of a stormy spiritual path, a path in which progress involves regress … in which the way forward is down, is anything but easily accepted.

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Continue with “Crazy” and Transcendent Are Not Opposite as Ego Psychologists Conveniently Proclaim: Have Western Puritanical Beliefs Infected Transpersonal Psychology?

Return to 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

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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Prodigal Human: The Descent of Man

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Excerpt from Prodigal Human: The Descent of Man … a work-in-progress

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So here again is something that makes us distinct from those beings still in Nature, those not prodigal, not “fallen.” We are, as I have been saying, different from those in Nature in our having created a birth that is more painful than any other in Nature and that leaves us born more premature than any others. We have seen how this prematurity leads to even more pain likely in our lives because in our earliest time of development we are not assisted by a near-perfect Nature, but must rely on damaged adults—who because of these things are even more damaged than if they had been adult planetmates in Nature. I have detailed how this has led to a split from Nature, the development of unnecessary spoken and thought symbols of Nature—language—which actually hide Nature more than it reveals it; so therefore also we have this overcomplication of Existence. It became clear how this separation has led to a fear that has caused us to forego Natural blessings and to believe that we are independent actors capable of creating our own blessings.

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But we saw how in attempting to do this, we needed to control everything and everyone around us. We saw how this perversion—something we do about all other of the flaws which distinguish us humans from Nature—we spin as being some honor, achievement, or proof of superiority. It became clear how we call that perversion to control, “free will”; thus making of ourselves separate gods to make up for the loss of the knowledge that we are God, yes, but inseparable from Nature or each other—One God. It is clear then how and why we rationalize this delusion of “free will” into a “crown” proving our superiority, thus enabling us in even greater and more harmful controlling. I described how this greater controlling leads us to ever more complications of existence and separation from it … and then around again, in a vicious cycle. And finally, we see how, all in all, this has resulted in our creating the most miserable lives among all planetmates on Earth.

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So this is another thing that distinguishes us as humans. We can be said to be those planetmates who have created the most painful lives. We have blown up the acceptable and necessary “darkness” of life into something that can often be horrifying in the degree of its pain….

Why would beings want to do this? For what reason would any being desire such darkness as humans have managed to manifest in reality out of their tortured mentality?

But we humans have done this. And in keeping with the Divine perfection in which we exist but which we deny and mentally separate ourselves from, this seeming flaw in our perception, this magnification of pain into horror, making darkness darker, is that which, perfectly so, through Divine Providence, provides our actual salvation from all we have wrought. Our very survival … indeed our redemption … lies in this unique and strange capacity of ours to make darkness darker, but then also it makes possible that light can be brighter, that the experience of life can be even more wonderful than it is, in essence….

Redemption

It should be clear we need redemption. For we have created horror here in Reality, to match our imaginings, that is of a nearly perfect wrongness. This is the blackest of nights that we have brought down upon ourselves, but it is made that much worse in that we would, in our insanity, pull all of Creation, all living things, as well into this hell we have created … this utter darkness.

So we need to redeem ourselves by reconciling with that Creation, which we so arrogantly threaten. It is arrogant, because we give nary a thought to that which we do. We have this claim of high morality—another vanity we have blessed upon ourselves in rationalizing our inferiority and wrong-gettedness. Yet where is our morality as concerns the most basic fundamental thing about life: whether it goes on or ceases? We have laws that say, “Though shalt not kill.”

Once again, it is clear we tell ourselves these things and put them on high to rein ourselves in from doing that which we in particular are inclined to do. For, in our fallenness from Nature, we have become not just suffering ape, but also killing ape. We would bring down our entire species—committing a most unprecedented humanicide—but participate in the ending of all other species as well—commit an ecocide.

So, how exactly does such a killing species reconcile with a Creation in which everything in it has become its enemy, including itself?…”

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Welcome Home

So, do you not see the Divine Providence you have turned your back on, resisted, even defied appearing here and now to welcome you home? Do you not see that, like the Prodigal Son, you are being invited back into Eden in all this? If Reality were of a malevolent character, would it not spite you rather than enlighten you? Would it not strike you down for defiance instead of lift you up into illumination? Would it not let you stew in confusion and misery rather than raise you above the trials and travails you continually create for yourself?

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It is for you alone to decide, then. Not we as a species, for we are only many you’s and I’s acting individually out of the inspiration we each receive from within, sometimes stimulated and risen to awareness, only, by our interactions and communications with each other. It is for you to decide whether you, yourself, in this very moment, will allow yourself to be welcomed back into the Divine fold: Will you continue your delusion—your human separation from Nature and All That Is—to an ungodly end for you and us all? Or will you accept the warm embrace of Benevolence that is being offered you? You must choose….

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If a sufficient number of us do not choose to take up alliance once again, like we did long ago and for much of our time as a species on Earth, with all of Nature and act to nurture and defend the exquisite Creation on this planet, that indecision, that refusal to become transformed, will become known to all of us very soon in the events that will come increasingly into our lives, disturbing us, inconveniencing us, making us suffer, and causing for us a miserable, agonized end. With global climate change, worldwide pollution of air, water, and land, and the likely detonation of our nuclear arsenals at some point, we may well look on the days of Katrina, the BP Oil Spill, and Fukushima as the glory days … the halcyon days of yore.

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However, what we can do instead is to stop running away and start “standing” and “facing” what we are manifesting—having the faith that not only will we be able to do this, but that it will teach us, lift us up, inspire us into right action as regards these unprecedented unfoldings, ennoble us, guide us, and, greatest of all, sanctify and fulfill our lives bringing them once again into perfect resonance with the Good of All, the All That Is….

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[excerpts from “Prodigal Human: The Descent of Man” … a work in progress]

For an Overview and Links to Other Parts of This Work-in-Progress, Go to Prodigal Human

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

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Building the Better Human … We Do Not Need to Traumatize Our Babies: Return to Grace, Part Two — Doing Better About Birth

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Let us look at some of the evidence for a more fortunate and favorable human condition and some of the factors correlated with it.

So Much About Smiling

We can start with the example of “social smiling.” Mainstream psychology and child development claim that “social smiling” does not occur in the infant until about four or five months, that even “true” pleasure smiling does not develop until around ten weeks, attributing any smiling that occurs before that either to “spontaneous discharge in lower brain regions” or “to gas.” (Sroufe et al, 1992, especially pp. 196-201).

Yet, Leboyer (1975) reported that babies who had entered the world in the humane manner of delivery he developed smile frequently and often from the day of birth. These babies also show physical and emotional advantages way above average. At any rate, it is hard to believe that newborns with the physical and emotional advantages of such a loving and beautiful welcome as is described and attested to for Leboyer babies are having all that much more gas than babies given the normal, harsh hospital welcome.

Our Arrogant Inability to Impute Consciousness to Beings Other Than Us

In addition, the research used to support this idea that infant smiling is not indicative of pleasure has to do with the fact that this smiling occurs regularly for the infant upon going to sleep and that “If their smiles are a sign of pleasure, why don’t they occur when infants are wide awake as well?” (Sroufe et al, 1992, p. 197).

This statement is laughable considering only what I have said so far. For we know that babies do smile when awake, in fact a lot of the time, viz, Leboyer babies. But beyond that, the reasoning involved in it clearly displays some of the problems with the Newtonian-Cartesian paradigm I mentioned previously. It seems we find it extremely hard to impute consciousness and awareness to beings other than ourselves . . . and that the furthest from our normal state another conscious state is, the more likely we are to deny its existence.

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Feeling That We Have Been Forced to Give Up Our Awareness, We Want to Deny Awareness in Others.

The reasons for this refusal to acknowledge awareness should be apparent from the devolutional model, where we see, for example, that with each additional splitting of consciousness, at each, so called, “stage of development,” the individual is further reduced in awareness until, as Huxley (1954) put it, “all that remains is the measly trickle of awareness necessary for survival on this planet.” So it makes sense, feeling that we’ve been forced to give up our awareness, we will want to deny awareness to others. And, of course, we can get away with this all the more with those most unlike us, where we can expect community support in this kind of mutual illusory neurosis and scapegoating.

But keep in mind that we are attempting here to maintain the new-paradigm insistence on the prior reality of consciousness. So let us not stray from that and let us see just what is implied by this statement from the mainstream that babies don’t feel pleasure because it happens regularly when they are falling off to sleep. To put it bluntly, if I smile every time I have an orgasm, with strict conformity to certain specific neurophysiological characteristics each and every time, does that mean my orgasms are not pleasurable?

Don’t We Have a Say in How We Feel?

Well, if I were a mainstream psychologist I might have to say, yes, it means that they are not pleasurable. Looking at me from the outside, and not including the factor of my subjectivity—which would cause them to ask me whether or not it was pleasure, to grant me that much respect—they would have to conclude in the negative. However, I would have to disagree with them. And I feel the newborn would probably disagree with them also, if she or he could but speak.

Since he or she cannot, I submit that we should at least leave the question open, rather, that we should assume it is not all that much different from our own experience of smiling and pleasure rather than to err in the direction of concocting bizarre explanations whose main benefit can only be to prop up crumbling and outdated paradigms.

Building the Better Human — Birth and Infancy

But to continue, on this same issue of smiling, we get support cross-culturally that the human condition, as I have described it above, mostly for Westerners, can be different. Pearce (1980) writes concerning the supposed lack of intelligence and lack of social smiling in the Western newborn:

No less than Jerome Bruner of Harvard’s Center for Cognitive Studies, surely one of our more brilliant researchers developed this idea. The assumption is terribly wrong, but the academic rationale growing around it began to include more contradictions blithely ignored because once an idea is accepted into the body of knowledge, everyone “knows” and no one questions it. Everyone “knew” that no smiling occurs for some ten to twelve weeks because infants are born prematurely and have no intelligence during that time. If a mother reported smiling before that acceptable date, the cryptic diagnosis was “gas pains.” (p. 42)

Can it be otherwise? Looking cross-culturally, it appears to be so. Pearce (1980) writes further,

[I]n 1956, Marcelle Geber . . . made a momentous discovery. She found the most precocious, brilliant, and advanced infants and children observed anywhere. These infants had smiled, continuously and rapturously, from, at the latest, their fourth day of life. Blood analyses showed that all the adrenal steroids connected with birth stress were totally absent by that fourth day after birth. Sensorimotor learning and general development were phenomenal, indeed miraculous. These Ugandan infants were months ahead of American or European children. A superior intellectual development held for the first four years of life. . . .

These infants were born in the home, generally delivered by the mother herself. The child was never separated from the mother, who massaged, caressed, sang to, and fondled her infant continually. She slept with her infant. The infant fed continuously, according to its own schedule. These infants were awake a surprising amount of time—alert, watchful, happy, calm. They virtually never cried. Their mothers were bonded to them . . . and sensed their every need before that need had to be expressed by crying. The mother responded to the infant’s every gesture and assisted the child in any and every move that was undertaken, so that every move initiated by the child ended in immediate success. At two days of age (forty-eight hours) these infants sat bolt upright, held only by the forearms, with a beautifully straight back and perfect head balance, their finely focused eyes staring intently, intelligently at their mothers. And they smiled and smiled. (pp. 42-43)

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

Return to 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?

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

Return to 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?

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

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

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

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

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

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

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

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

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

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

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

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

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

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

To Summarize

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

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

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

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

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Footnote

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

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

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

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

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

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

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We Create Time to Escape from an Insufferable Now

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

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

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

Therefore, as Wilber (1977) put it:

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

Similarly:

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

Further on:

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

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

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

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

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

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

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

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

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

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

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The Secondary Dualism

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

He continues as follows, quoting Benoit (1955):

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

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

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The Creation of Death in Encounter with the World-Obstacle

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

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The Wall

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

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

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

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

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

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

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

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The Creation of Pleasure and Pain

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

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

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

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We Create Time to Escape from an Insufferable Now

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

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Footnote

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

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

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

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Duality and the Creation of Death

Nevertheless:

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

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

Transpersonal Bands: Womb With a View

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

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

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

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Separate But Connected State

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

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

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Space Without Time — The Womb’s Eternal Now

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

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

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End of Innocence — Birth

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

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

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

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Mending the Catastrophe

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

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

Blemished Gods

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

Children Are Parents’ Immortality and Atman Projects

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

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

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

Collective and Ancestral Memory

Shoham (1990) says further:

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

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

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

“Original Sin”

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

Duality and the Creation of Death

Nevertheless:

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

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

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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

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

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The Breaking of the Vessels

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

The First “Catastrophe”

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

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

The Cellular “Sisterhood”

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

The “Faceless Masses,” The “Mongrel Hordes”

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

The First Separation, First Removal from Divinity

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

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

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

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

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

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

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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

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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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