Posts Tagged fetus

The troubles of your childhood you push beneath a thick cloak of confabulation, heart shapes and unicorns, revision, and rationalization: Planetmates reveal forgotten childhood, hope and real transformation, parenting and the unconscious….

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“…No one ever thinks, and certainly never expresses, what this fairy tale is really saying about you: That in your treatment of your young, it is you, not “animals,” not planetmates, who, being conflicted, are often cruel. 

“No, childhood, especially infancy, is that unseen, unknown land that you, becoming older, seek to put behind you and push below you … happy just that you managed to get through it. You cannot remember much of your childhood, and almost nothing before the age of five. Why? Because you do not want to. You do not remember it, but a part of you is aware that it was difficult. That part pushes your mind to cover up those years, placing them behind and under a thick cloak of confabulation, heart shapes and unicorns, revision, and rationalization. 

“On the individual level, your childhood is a perfect Pandora’s Jar — something you fear, something that a part of you knows contains all the troubles of your life, were you to open it. You sabotage yourself this way: fleeing from the past only to manifest it, ever and again, as fate. 

“You have forgotten that this myth advises you on a more fruitful attitude toward this time. One which we are helping you to see, by means of these revelations: That is, that in opening the jar, or box, the troubles of the world — your world — come forth, yes. But in the myth, the last thing to come out, the thing lying at the bottom, is hope. The myth is telling you that it is futile to fear and repress your history, your actual one — not the fanciful, sugar-coated version you have come up with in order to push out of your mind the truth. It is telling you that real change and progress can only come about through opening the jar and freeing the darkened impulses, thus bringing them into the light of day, of consciousness, where they can be seen and let go of. And that in doing this process, eventually … not immediately or even soon for anyone … real hope and real transformation can arise. 

“Getting back to the nature of your parenting, it is important to realize that however far from ideal nurturing and what is possible in Nature, such care-giving was sufficient, barely, for your species’ survival. On the other hand, such a corruption of nurturing served to infuse and mold the personalities of your children in unnatural ways. And not just unnatural ways, more and more, this corrupted parenting pushed toward characteristics in the child that mirrored the darker impulses of your adults. 

“You are probably asking, why would a parent’s attempts to mold a child to make of them something positive and good in the world — however much it might be like oneself — end up manifesting one’s own undesirable self? This question shows how this entire process is not quite being understood. For we have been saying how the parent seeks to make the child into a) something not bothersome or burdensome, b) something engaging and appealing, and c) something that is like what one wanted from one’s own parents, that is to say, someone loving, attentive, and focused on oneself. None of these are about helping the child acquire workable tools for later in life; they are not even about making the child to be like oneself. The fact is that though you tell yourselves that you are trying to make the child into the best person he or she can be in the world — with yourself as the only good model of that — you are actually trying to turn them into something helpful to your psychological woundedness, not themselves. So to a, b, and c, we must add a d, which is related to the ways children are shaped and twisted unconsciously by your adult caregivers and in ways you do not wish, but cannot help. 

“Here it is good to remember your saying, “Do as I say, not as I do.” This saying expresses the idea that you wish your children to be something better than you. However, it is meant to be an ironic expression, because it points to the actual fact that children end up being taught just as much, if not more, from example as from direction. The fact is that children end up picking up both desirable and undesirable, effective as well as counterproductive, ways from the parent. 

“And the undesirable and counterproductive ways that are found in the adult are exactly reflective of that adult’s early unmet needs and corrupted desires. That is to say, all that self-centeredness and emotional thirst in the adult, which infects their parenting, comes out as negative and undesirable actions vis-à-vis the child or are displayed in the child’s vicinity and are observed by the child. For the adult does not acknowledge his or her selfish or needy intentions regarding the child. No, they are always unconscious, hidden, and unapproved. 

“That is why we know you are so resistant to hearing what we are saying right now. For your fragile egos are dependent on this idea that you are unconditionally loving; it is built upon this notion that your giving is pure and magnanimous. You are not aware of how you display and act out your early deprivations in your actions toward your children, so these are unconscious tendencies in you; indeed, they configure your unconscious. And this unconscious is not seen by you, but it is has a huge effect on your child: It is most definitely seen and picked up by them, both consciously and unconsciously. 

“So, as it is said, “the child is marinated in the unconscious of the parent.” That is to say, the child becomes, not just what you want it to become, but exactly that which you deny in yourself and so, naturally, do not want it to become as well. You are needy, and this lack of need satisfaction has made you, for one thing, insensitive. And while you wish to raise a child who attends to you and behaves loving toward you, you do it in an insensitive way, for you cannot be other than yourself. Try as you might to yourselves be like your ideal parent, if you do not have it in you, you cannot possibly give it. So, does the child end up being what you want … loving, attentive, and need fulfilling? Or does the child become like you … insensitive, aloof, and numbed down? Well, you know the answer. For the parent cannot teach love when the parent does not know real love….”

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[Pt 2 of 24rd prasad — Family “Investment”

To see the entire book, to which this will be added eventually (book is two-thirds updated), go to the blog page at http://mladzema.wordpress.com/the-great-reveal-book-6/ … Planetmates: The Great Reveal is also scheduled for print and e-book publication in mid-March, 2014 ]

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

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

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“While braying about the purity and superiority of your human love, you cannot feel the true love you are capable of”: Planetmates reveal on real love, the “love contract,” adorability in infants, parental “love”

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“…the more you re-member yourself, the freer you can be. That is the true “transcendence”: It is one rooted in a re-feeling of and re-membering of the hurts and pains in one’s body that is left over from the past and not a separating away from and a denying of that stored pain … as if one is above body and Nature … and confusing that self-congratulation and ego aggrandizement with enlightenment. 

“To reprise then, your differences from other planetmates, stemming from your relation with your mothers and caregivers as infants, have to do largely with survival value being attached to non-expression of needs. For certainly if it was the excessive neediness of your young that disinclined adults to want them, then if a baby had less of those qualities or seemed to have less they would be less likely to be shunned or abandoned, thus more likely to survive. A dependent young one suppressing its needs would manifest in it crying as little as possible, being as “unfussy” as could be.

“But it was not just seeming to be not a burden that was advantageous. For your adults’ psyche being so much founded on not getting early needs met, you would crave anything holding out hope, however futile, of getting anything resembling that kind of satisfaction in the present. So babies who had other qualities appealing to the adult — such as “cuteness,” smiling more, or anything in the category of “adorability” or being “entertaining” or otherwise attractive to an adult or reminiscent of the satisfaction of those early deprivations — would make that young one more likely to thrive. If a baby was more engaging with you (as your own caregiver had not been with you), if it was happier and more noticing of you (as your parent failed to do), and of course to the extent that it would be as little a burden on you, it would increase the overall amount of vital care it would receive from you, from your fully growns, in general. So, any traits in infants that for the adult caregiver held out the prospect, however dimly, of the fulfillment, through the newborn, of their own early deprivations were to increase in humans through the process of natural selection.

“Since many of those early lacks had to do with being cared for, nurtured — what is commonly called “love” — it was any qualities of the newborn that seemed to hold the prospect of easing those cravings that were desired and thus were to be selected for and become more prevalent over time. So if a child displayed behavior that was at all resembling what a truly nurturing parent would be like, he or she would attract more of that kind of attention in return. If fully growns could see a dim hope, from their own newborns, of getting the nurturing that they did not get from their own parents, they would feel more inclined to extend caring to such of their children and increase their survivability over their children who did not hold out such a hope.

 “This was the unspoken “love contract” that developed between dependent young ones and fully grown attendants: If a child would act less like it had needs and more like it could satisfy needs it was more likely to actually receive some attention to its needs, however inauthentic and agenda-oriented that attention would be. And what you call love is at its inception simply the desperate hope that your infants will eventually grow up to become the parents that you wished you had had, instead of the ones you had, who did not love you sufficiently when you were small.

“So the origins of what you call your unusually strong parental “love” is in this never-acknowledged “love” exchange. This “care contract” explains how your children managed to survive, with everything going against them. However, on your evolution to a purer love—one of Nature and built once again upon feelings of unity with Other and truly feeling along with another, not just in hopes of receiving in return—you would do well to look deeply into the inauthentic nature of what passes for love for you.

“You are, like all of us, capable of true and unconditional loving. Indeed, you have it in you to have that feeling toward all of Nature, toward all of Reality, even. But you cannot achieve that while caught up in and blind to the hidden agendas and self-seeking desperation which mars your love and while braying to the world about your supposed superior capacity for and the supreme purity of your love. What you need to acknowledge, to start, is how what you place on high, use to boost your estimation of yourself over all other living beings, and attribute to divine origins even … how this supposed “love” … is most often just a swirl of ritualistic craving and trickling satisfaction set in motion by keenly felt but supremely denied hurt….”

[More coming…. ]

To see the entire book, to which this will be added eventually (book is two-thirds updated), go to the blog page at http://mladzema.wordpress.com/the-great-reveal-book-6/ … Planetmates: The Great Reveal is also scheduled for print and e-book publication in mid-March, 2014

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

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

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

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

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Biology Reflects Consciousness: Biological Changes Reflect Changes in Experience and Create the Spectrum of Consciousness

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“The Stuff of the World Is Mind-Stuff”

We are living in stimulating and revolutionary times. For, even as we watch, the Newtonian-Cartesian paradigm is collapsing in the ocean of the new physics, “matter” is being swept away by “wavicles,” and scientists are beginning to acknowledge what the poet-seers have always known: that physical reality is metaphor, that the external world and all of its components are subtle yet elaborate webs thrown upon the formless, meaningful forms created from no-thing-ness . . . that matter is metaphor for Consciousness — which is the only real stuff knowable about existence, in fact is the only stuff of the Universe.

Physicist and astronomer, Arthur Stanley Eddington (1928) phrased it: “The stuff of the world is mind-stuff.” More recently, University of Minnesota physicist Roger S. Jones (1982) unveiled a position which he calls an “idealistic reevaluation of the physical world” (p. ix). He writes

I reject the myth of reality as external to the human mind, and I acknowledge consciousness as the source of the cosmos. It is mind that we see reflected in matter. Physical science is a metaphor with which the scientist, like the poet, creates and extends meaning and values in the quest for understanding and purpose. (1982, p. ix)

Even more recently, anthropologist Armand Labbe (1991) summed it up at a Society for the Anthropology of Consciousness conference saying, “Ultimately our physics . . . is going to demonstrate that essentially there is no such thing as matter. All there is, is mind and motion.”

Granted, this is an extreme position, a strict Idealist stance. But it is the only truly supportable one, in light of what we know from the new physics. That would be enough in itself to cause us to reflect on it. But this perspective is also supported, even demonstrated, by the discoveries of the “new psychology” as well. More about that later.

It is ironic that it would be the most “materialistic” and “hardest” of the sciences that would be leading the charge against the primacy-of-the-physical-world postulate (and, unfortunately, leaving the rest of the sciences — both social as well as natural sciences — behind). The discoveries from quantum physics, though some of them almost a hundred years old now, are, only with difficulty, being assimilated into the other sciences. For the most part, they are largely ignored; science going along ‘as if’ . . . that is, as if the Newtonian-Cartesian paradigm were still viable, as if the physical world was really “objective” reality, as if the mind could validly be considered an epiphenomenon of brain activity. So the old paradigm holds sway despite its inadequacy.

This is understandable, however. For truly acknowledging these newer perspectives requires a reformulation of theoretical positions, a rethinking of the Universe in much the same way that astronomical theories needed to be reformulated after the Copernican revolution. What we do not need are theories that disfigure themselves in trying to incorporate some (not all) of the new information and new perspectives in the way of the convoluted theories of the pre-Copernican astronomers who refused to accept the newer paradigm postulations.

This book, to the contrary, consistently presents a new-paradigm perspective.

In doing so it includes a rethinking of some theoretical constructions associated with Ken Wilber who, from this analysis, appears as inconsistent as pre-Copernican astronomers in devolving his theories.

The Import and Consequences of the Primacy-of-Consciousness Postulate

It may also be argued that the new-paradigm primacy of consciousness is irrelevant to much of what is done in normal science. Whatever the truth of that, it must be acknowledged that theoretical positions that ignore the very foundations upon which they are based—that is, the subjectivity of the observer—are going to be weaker for that. Yet, acknowledging even that, one could argue that there is no clear idea of how to go about applying these new perspectives. How could they be used? How could they be relevant? What implications might they have?

It is in answer to these questions that I offer the following analysis of how these perspectives could be used in the understanding of child development. I propose a devolutional model—one that is rooted in Wilber’s (1977) “spectrum of consciousness” theory. It is based also in the findings of new-paradigm experiential psychotherapies—that is, those that place primacy upon experience over concept, “territory” over “map,” and percept over object.

The implications of this approach, I hope to show, are for no less than the validity of the current direction of child-caring, the effectiveness of mainstream psychiatric approaches, and the direction of psychological and spiritual growth. It is my belief that such implications will not be considered to be irrelevant or unimportant; and I will deal with them at length in Part Three.

Biology As Metaphor

At any rate, the knowable premise of the new science is that our physical world is a construction (of consciousness); that it can be metaphor, only, of the unknowable That Which Is; that, therefore, matter is metaphor. It follows that the sciences, which study this reflection of the unknowable Real, provide metaphors about metaphors.

Moving in the Air Without Support

Schopenhauer saw it much the same way. His understanding of “ideas” is very close to what I am saying about science being composed of metaphors about metaphors. Gardiner (1966) explains this viewpoint of Schopenhauer:

Schopenhauer distinguished a further class of ideas, namely, what he termed “ideas of Reflection,” or sometimes “ideas of ideas” (Vorstellungen von Vorstellungen). It is in terms of these that we think about and communicate the contents of our phenomenal experience. In other words, they are the general concepts by virtue of which we can classify phenomena according to common features that are of interest or importance to us, forming thereby a conceptual structure or system which may be said to mirror or copy the empirical world. The function of this system is essentially a practical one; it provides a means of memorizing, and generalizing from, our observations of how things behave under varying conditions, and hence of putting to use what we learn from experience. Schopenhauer insisted, moreover, that this system cannot legitimately be separated from the foundation of empirical reality upon which it is based, and he claimed that concepts and abstract notions that cannot be traced back to experience are comparable to bank notes “issued by a firm which has nothing but other paper obligations to back it with.” Consequently, metaphysical theories that pretend to offer an account of the world purely a priori, and that in doing so employ terms or propositions not susceptible to empirical interpretation, are empty of cognitive content; they “move in the air without support.” (p. 327)

In modern terms, “the map is not the territory” — the scientific construct is not the same as the experiential/ empirical reality of existence; and the farther they are removed from each other, the more unsubstantial becomes the construct — ultimately collapsing of its own weight.

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Analyzing Scientific Dream-Weaving

Nonetheless, these metaphors — despite the threat of their moving “in the air without support” and cognizant of their practical value; these metaphors — because of the fact of their being for the empirical world a reflection or “mirror,” which we then call “physical facts,” “objective reality,” or “scientific truths”; these metaphors can be analyzed in the same way that dream symbols are analyzed, that is, to uncover their deeper meanings.

Furthermore, this uncovering means essentially that we can discern their meanings for ourselves; “deeper meaning” being that understanding that relates the symbol to ourselves and that gives us understanding of our inner and outer actions and guidance for such behavior. In this way we can relate these “ideas about ideas,” these scientific truths, back to our empirical, experiential, subjective reality . . . back to the base that they were originally the reflections and mirrors of. Thus we can come full circle, looking at ourselves from both inside as well as outside of ourselves and approaching, to the degree that a person can, a fuller understanding of ourselves and the world with which we are inseparable.

Specifically, then, for our purposes here, in looking at the biological sciences’ metaphors of the human body — especially as concerns its structure, function, and ontogenetic and phylogenetic developments — we can discern and analyze an “underlying” meaning — a reflection of the Real, or of what Wilber (1977) calls Mind.

It is especially heuristic to analyze body for, as it has been said, body is concretized mind. This is not to mean concretized Mind—in Wilber’s sense—but concretized ego (in the sense of the separate self, in the sense of mind as used by Satya Sai Baba and other teachers who say that, ultimately, mind must be destroyed). Therefore, in contemplating the metaphors of the biological understanding of body, we can discern patterns and derive meanings concerning the separate self—its evolution, relationship to the whole, patterns of activity, stages of development, essence, and its experience of itself.

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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Continue with 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

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

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

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Continue with 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

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

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

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

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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

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

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

Invite you to join me on Twitter:
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