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@sillymickel.bsky.socialSep 29, 2026, 9:56 AM

*FALLS FROM GRACE: The Devolution and Revolution of Consciousness* (2014) by Michael Adzema.

CHAPTER 7, p. 41

🧵Click this panel for Thread, complete book

or, for audio: www.amazon.com/Falls-Grace-...

4/ 🧵👇 💡📚💙 #FlG ☯️🧟🐉🌈 #FallsFromGrace ☯️🧟🐉🌈 #FLGCH7 📖 7 #TruthWarriors ❕ #psychology ☮️ #primal ☮️

Meditation Is Often Emotionally “Messy” Wilber’s theory strikes me as a curiously dualistic way of interpreting a nondichotomous reality. And although his reasoning is tight and internally consistent, it excludes the evidence of transpersonal experience as exhibited in the spiritual, psychedelic, and ethnographic literature, as well as the evidence of meditation research. For, as Epstein and Leiff, (1981, p. 140) wrote in commenting on Wilber’s distinctions between supposed pre- and transpersonal experience: “In fact, meditation experiences embody all of the above. Confusion arises when meditation is analyzed as one discrete state, rather than as a developmental process.” Spiritual Growth Is Not a Linear Path, It Is an Expanding Outward Thus, I differ with Wilber in that I do not see pre-egoic influences as counter to a transcendental path; rather, I see them as distortions to be worked through. THE LEGITIMACY OF PRENATAL SPIRITUALITY Page 41
@sillymickel.bsky.socialSep 21, 2026, 6:50 AM

*FALLS FROM GRACE: The Devolution and Revolution of Consciousness* (2014) by Michael Adzema

CHAPTER 7, p. 41

🧵Click this panel for Thread, complete book

or, for kindle: www.amazon.com/Falls-Grace-...

3/ 🧵👇 💡📚💙 #FlG ☯️🧟🐉🌈 #FallsFromGrace ☯️🧟🐉🌈 #FLGCH7 📖 7 #TruthWarriors ❕ #psychology ☮️ #primal ☮️

THE LEGITIMACY OF PRENATAL SPIRITUALITY Page 41 Is Catharsis Anti-Spiritual? Attacking from the other side we have Wilber (1982) claiming that preverbal experiences are to be distinguished from transpersonal experiences. He claims that “because both pre-X and trans-X are, in their own ways, non-X, they may appear similar, even identical, to the untutored eye,” whereas in reality they are profoundly different (p. 5). He posits a structure of linear development in which one conceivably could “regress” to pre-X, to prepersonal experience, and mistake it for transpersonal experience. Therefore he would claim that such experiences as we undergo in the phenomenon of re-experience are actual “regressions” on the spiritual path and are antithetical to a true spiritual quest. He would also claim a spiritual meditative practice is antithetical to one of re- experience or “regression therapy.” Meditation Is Often Emotionally “Messy” Wilber’s theory strikes me as a curiously dualistic way of interpreting a nondichotomous reality. And although his reasoning is tight and internally consistent, it excludes the evidence of transpersonal experience as exhibited in the spiritual, psychedelic,