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Meat that is grown in a test tube - also known as in vitro meat - would seemingly fall outside of existing kashrut categories. You do not need to kill an animal (thus no need to schecht). Would it thus not be considered basar but rather pareve?
Of course from a literal point of view it would not be possible to "boil a calf in its mother's milk" if it does not have a "mother."
Note that technically, the original source of the meat does have a mother so the questions below would apply. It is not necessarily the same as "meat from the heavens" which would be like "meat" created from chemical reactions in the lab rather than meat grown in the lab from animal sourced meat.
Ohr Samach, as an example, discusses the problem. One of the points that is brought up is the question of aiver min haxhai. One of the main questions involves the status of the original source of the meat. If the original sample of meat was taken from a living animal, then it is possible that the meat is considered as if the original source was still alive. The question would also involve if the meat is treated as if it is still "alive". If it is, then how can it be "slaughtered". A second question is if the original source was dead, then was it first slaughtered properly and does that status carry over into the new "meat" that has been grown. If that is the case, then a non-kosher slaughtered animal would invalidate any "meat" grown from it.
The question of whether or not the product is meat, could be similar to the question of gelatine derived from bones. This would also involve the species of the original animal. That is pork grown from such cultured meat could be considered as the "product" of a non-kosher animal and forbidden in the same way that a mutant born with split hooves and chewing its cud born from a pig would still be non-kosher (From memory, I think the Rambam deals with that case but I do not have the citation in front of me).
These are only a few of the questions that the Ohr Sameach article deals with (with citations).
