Rather than make Jesus look good and the rest of us bad, the Virgin Birth points up our inherent divinity—all of us, not just Jesus. We can no longer say that we are only human and use that as an excuse to ignore the higher part of our nature. By insisting that the Virgin Birth is strictly an external event, we hold the experience at arm’s length, and thereby avoid having to surrender to the Indwelling Spirit’s urge to open our eyes to the world of God.
Mary’s acquiescence to Gabriel’s proclamation is our own willingness to receive the Word—not the written word of the Bible (or any other sacred text) but the divine impulse, that which fuels our spiritual/physical evolution—”the force that through the green fuse drives the flower…” of Dylan Thomas. If we look at it in this way, the Virgin Birth story tells us emphatically that the Life Force is anything but blind, that life is imbued with intelligence and motivated by love.
Whether parthenogenesis (asexual reproduction) is possible in humans is a scientific question, even if we approach it spiritually. We can ask if one can cause pregnancy by speaking the Word, or if a female initiate of high degree, as Mary is reported to have been, can self-induce pregnancy. The theological assertion that God Himself through miraculous means fathered Jesus implies that the natural world is different and separate from the Causal Plane, which is scientifically implausible.
Philosophically, we could say that the story of Jesus’ birth reinforces the idea that our physical bodies are vehicles for our soul, that our origin is divine, and that who we are is not a mere product of biochemistry. But all of these notions are themselves meaningless, unless we can actually have the experience that they point to. They are all interpretations of an event that must take place in us, if we are to know God. Our physical body is the “world” into which the savior is born; the Cave of the Nativity is the center of our being.