The Transforming Of Humans

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The Transforming of Humans

‘Leanne’ Original artwork, Mary Ann Ghaffurian, 1993

Mary Ann Ghaffurian was Senior Designer at Deakin University, Geelong and before that, Art Therapist for the Mental Health Authority in conjunction with Drs. Cunningham Dax and John Cade at Royal Park, Melbourne. She has several Australian Book Publisher’s Association (ABPA) Design Awards and published two works* while teaching psychoanalytic visual arts therapy at Deakin University, 1993-1995, before turning fully to the research of mind, culture, and consciousness. , ,, Deakin University, Geelong, 1994. * Visual Arts and Healing * The Arts Explored:Visual Art as Therapy, Produced by Deakin University Course Development Centre, Waurn Ponds, Australia., 1994, Co-producer, scriptwriter, video production.

She is interested ongoingly with ways to bring about an integral and whole approach to mind and consciousness, and is pursuing this direction through education, transformational psychology, art, and processes of profound inner regeneration. She currently runs meditation and integral awareness programs and is completing a PhD in Interdisciplinary Research, cross-departmentally, at LaTrobe University, Melbourne. --------------------------------"In relation to PhD research, at first I wanted to focus study on the spiritual (that is, whole or nondual) dimensions to human consciousness largely occluded by reductionist ideas since the Enlightenment, and earlier, but found there are many aspects in relation to the divided mind and consciousness that I felt needed further elucidation. My theoretical explorations began with Jung’s (1953) reading of the Wilhelm (1962/1931) Secret of the Golden Flower, and the search for an Occidental depth structure. While various hierarchies of consciousness have been developed or explored by West© Mary Ann Ghaffurian 2002

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ern integral theorists (for example Gebser’s 1991/1949 modes of consciousness, Wilber’s (1998) four quadrant system science, Kegan’s stages of evolution in consciousness (1995), Jaynes (1976) conscious mind versus a preconscious bicamerality, Sagan’s (1977) tricameral brain theory, Maslows ascending ladder of needs, or Jung’s (1979) quaternity theory, to name only a few, none of them relate directly to awakening the samadhi state to arrive at integral, whole or nondual consciousness. I felt that this was an implicit task. Research suggested a depth structure to consciousness needed more clarification and a method to help achieve what is described by Ramana Maharshi, (as sahaja samadhi) (1989/1955), by Gebser (as ‘awaring’ the hidden origin) (1991/1949), and Aurobindo (as achieving integral yoga) (1970). However, the focus of my research took into account as a primary task the ‘nightmare’ of history and psyche to be overcome in order to not only be conceptually aware of more integral states of consciousness, but to sustain them ongoingly at deeper levels of understanding, and awakening."

Thesis: An Investigation into Nightmare and Awakening Through Alchemy and Archetype there is a ... universally recognized need in our time for a general transformation of consciousness. The message here is of an actual age of harmony and peace in accord with the creative energies of nature which for a spell of some four thousand prehistoric years anteceded ... the ‘nightmare’... from which it is certainly time for this planet to awake (Campbell, 1989:xii-xiii).

The Problem Question "If there is an acknowledged ‘nightmare’ for which it is time to wake up, the problem in the context of this thesis is why is it so hard to wake up? This issue is summarily concerned with the inordinate hold the mental, rational framework (with mythical and magical aspects ) is contended to have upon mind and consciousness, in spite of moves towards integrality, the whole. A subsidiary and necessary question which then follows is what is a means by which one can investigate not only the nightmare, (by images, and alchemic change, for example) but awakening." Many of us who resonate with integral values and the integral agenda would like to become effective agents of transformational change and help actualize the vision of an integral society and culture. Yet, at some point, we begin to see that the quality of our doing can only reflect the quality of our understanding. We begin to see that to accomplish what we would like to accomplish we need to move toward those higher levels of psychological/spiritual development by broadening and deepening our understanding on many fronts. (Macdonald 2000:1)

"It is argued that a nightmare of consciousness constriction can be explained in terms of a paradoxical and dualistic epistemological container, the hermetically sealed vessel. The mental perspectival mode of consciousness is studied in various meta-

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phors of containment, and enigmatically expressed in the magical and mythical processes of alchemic transformation.

'Mercury as son of the alchemist in the alchemical vessel. Mutus liber 1702. Yale."

Exploration moves between the containing egoic mental consciousness and a relation to a hidden depth structure, which grounds and potentially reveals opposition and polarity, nightmare and awakening. Through the unfolding narrative of a depth structure and archetypal interpretation, I find opportunity to recapitulate concepts of possible ‘return to origin’. Origin and awakening meet in the primordial present, where new space opens up beyond reductionist containment.

"Wolvanna", original digital art, Mary Ann Ghaffurian, editor and cover-artist, LaTrobe , University Postgraduate Association Handbook 1999. ‘Man is not a finished creation, but rather a challenge of the spirit; a distant possibility, dreaded as much as desired…the outcome of…immense powers of surrender and suffering…and of his patience under the last extremity of loneliness which rarefies the atmosphere…'. (Hesse, Introduction to the Steppenwolf, 1927.) "Today it is Wolvanna. … both oceanic/cosmic … and human … To be Wolvanna is to keep the gravity of earth as bearings beneath the feet; the touch with all things of Nature, natural, while impervious forces rage that Nature must be overcome and/or dispensed with. Like the Steppenwolf, Wolvanna is in transition." (Mary Ann Ghaffurian, inside front cover, LaTrobe University Postgraduate Handbook.)

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Nightmare and new birth: some ideas related to transformation Transforming Humans: the Makings of the “Little Man” in the Bottle

It perhaps should be no surprise that science, medicine and biotechnology is heading in a direction where recreating man in ‘his own image’, rather than ‘man’ being seen as made in the image of god, is becoming a contentious reality. Man is becoming the god he used to worship, based on an old idea of science, vessels, and men with alchemic ideas steering the course of nature and the future. Currently completing a PhD at LaTrobe University in Alchemy and Archetype: Human Transformations within the Vessel, Mary Ann claims that historically, the laboratory-engineered human, as a scientifically experimental idea, is an old idea.

Above left: Herald Sun Sunday, Sunday Magazine, 19 December 1999. Cover detail. 'The age of the superbaby: How science has created infants who will live to 120'. 2. Herald Sun Sunday, Sunday Magazine, 9 July 2000. Cover: ‘The gender project’. 3. Poster for The Bell Jar, Sylvia Plath, Melb University Theatre Dept. and the Victoria College of the Arts. May 2000 4. Test-tube humans.

A medieval alchemist, 13th century Rabbi Loew of Prague claimed to his king that he had created gold, but even more uniquely, a little man out of clay, the golem, as he sought to gain the monarch’s attention and patronage. In this day and age biotechnologists seek fame and the patronage of governments to further programs of new creation, but behind the myth and the reality lies history. The origin of the word ‘golem’ or ‘gholam’ is Persian and means a human ‘servant of God’ or one who

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has surrendered to God, but over time its meaning changed to be the one that was a servant of man.

Left: A medieval alchemist in his laboratory.

Mary Ann believes the development of the little man in the bottle, or the ‘homunculus’, was an aim of Western alchemy for centuries. It comes, she says, out of a literal (and dualistic) interpretation of the subtle aims of nondualistic ancient Eastern alchemy. The Taoists, like their Indian yoga counterparts, sought a ‘second birth’ by activating spiritual and vital energies inside themselves, to be reborn, body and spirit, within. But, Western ideas of transformation, due to Old Testament, New Testament, Genesis to Apocalypse themes, sought to cut the ties between spirit and flesh, vital energy and mind, mentality and matter, rather than bring them together.

Left: Taoist alchemy in which a little man emerging from a human vessel is the child of inner completion based on the text The Secret of the Golden Flower, a more than two thousand years old contemplative practice. Source: Richard Wilhelm 1931, 1964.

During the medieval-Renaissance era Europe was deeply impacted with ideas coming from the East, but they were resisted, even as aspects of their ideas were incorporated into a new alchemical context as Europeans sought to create a ‘new man’.

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What this produced was a mind that seemed no longer to be involved in matter or nature, but far above them, at a distance. The origins of this idea of man’s mind hovering over nature and not only improving it, but engineering it, went back to the Garden of Eden, where woman was pronounced evil temptress, along with her serpent advisor. (A serpent-dragon in the alchemical image, right, is being overcome and reduced by a child-man in the hermetically-sealed alchemical bottle.) The Genesis myth had a profound impact on the Western psyche for it did not allow humans to feel comfortable with nature, particularly inside themselves, so mind and body, spirit and flesh, rather than being joined into one, (the Eastern opus of nondualism) were split apart (the Western opus of dualism), and have remained at odds ever since. This tendency is evidenced for example in the 1582 alchemical series, the Splendor Solis, or ‘Splendour of the Sun’ by Salomon Trismosin. The alchemical quest proudly begins with the initiate searching for knowledge, the procedure to follow being extolled as contrara natura, or being ‘against nature’. In tribal or ancient cultures the ‘sun-king’ was involved with nature, no matter how divine he was believed to be (Incas), and earlier, Neolithic sun goddesses (around 7000 BC, for example), were regarded as the origin and source of all nature and often all creation (Europe and East). Contrastingly, the disembodied ‘splendour of the sun’ of European alchemy sought to separate mind from matter completely as a part of a ‘modern’ turn in which a new mentality ruled supremely. The Renaissance image of a ‘new man’, matured into the modern Enlightenment ‘new mind’ by the seventeenth century and the solar sun of a disembodied logic was the result.

Above: Detail Splendor Solis, 1582.

‘The artist’ lifting the homunculus son out of the alchemic vessel. Tractatus de Lapide philosophorum 1676). Source: Jung, 1953.

Researching hundreds of alchemical images and engravings produced over more than a millennium, East and West, to learn what became of the fabled quest for alchemical gold that psychologist Carl Jung thought represented the deepest journey of our innermost Western psyche, I found that in our tradition it is difficult to discover a dominant universal transformation that leads to anything like a ‘whole consciousness’ of the East, such as Jung spent most of his life searching for, although there was ample evidence for ideas of human transformation. (While Western inte-

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gral theorists of change in consciousness are on the move now perhaps to redress this imbalance, generally this has not been the case.) Images and texts support the idea that Western alchemists may have been seeking to engineer their own version of what it meant to create new life. Applying reasoning to reduce nature, extract essences, distil the elements and gain a godlike distance from nature and matter, the alchemists hoped to be like they imagined the creator God, ruling over matter and so, like Him, bring into being a new creation, and an engineered one. Some work was treated as a preparation for the creation of new life out of a flask or external vessel. (See Fabricius 1976). For this reason, while we should not be surprised by the Western turn to clone humans, be it ever so new in actuality, it has been a long-held vivid idea in the alchemical imagination. In the Genesis myth there is no Mother, or creative feminine principle, and ongoing new alchemy, science and technology, continues somewhat this ongoing tradition. Creating and engineering fathers are the ‘mothers of invention’, (see Noble, 1992), even if women have adopted the same ideological culture, see also Greer, 1999, Payne 2000), while birthing increasingly becomes more instrumentally mediated (see all births in Victoria, 1996-1998, for example increase in elective caesareans, Riley, M. & Halliday, 1999). In the context of the IVF specialist Severino Antinori planting a baby that is an exact copy of the husband into a DNA emptied egg, the process replicates Yahweh who created Adam from dust and Eve from a rib, but Dr. Antinori has done it from a cell from the cheek of the donor husband, as the woman becomes the carrier of the ‘little man’. (Riley, R., 2002). A first for medical science, a replication of the Genesis myth, and an alchemic victory. And while a mother is involved, she is the passive vessel of engineering ‘fathers’.

Above: From The Times Higher Education Supplement, March 13, 1998, p.1 Photo, Pauline Neild, 'Testing Times' for exhibition 'Panoptic Pindown', Salford Uni.

‘If the new foetus survives, it will be a man wholly made in the image of the father, with the woman providing the passive medium - a consistent Western alchemic theme from at least the sixteenth century. Whether the correlations are regarded as ironic, predestined, or just the following of certain myths and ideas to logical conclusion, of which the origins of such ideas are largely forgotten.’ We should be wary of our cultural conditioning’. ‘Old alchemic ideas continue to be enabled and recycled perhaps because we believe that the directions science and technology are going in is inevitable. But are they? Historically alchemy sank into disrepute as a curiosity in the eighteenth century when more organized objective science took over men’s creative imaginations and became dominant. But was alchemy by-passed or lost, or was it simply integrated into the Western system as its medieval prescience disappeared, but its alchemic ideas remained, firing the imagination, and fusing into the background of science

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and , technology, and now biotechnology, neered generally.

in a world fast becoming more engi-

The ‘Virgin’ with the homunculus birth in her ‘vessel'. Engraving by Matthaeus Merian, Basel, early 1600s.

Alchemy is intrinsic to originating ideas of creating artificial life (AI) as well as human life (clones) out of a container that is not the womb of a woman. The womb (and woman) is reduced to being a container of men’s alchemic ideas, as indicated in the seventeenth century image above. The actualization of cloning human beings, is quite closely linked to the attempts of alchemical men to take-over the role of procreation from women; this accounted, in part, for its somewhat secretive nature, as it moved (rightly perhaps in alchemical minds) into the realm of men, as the progenitors and heirs to Yahweh, who biblically brought about creation in days without a womb, woman or . goddess. This myth still permeates praxis, its direction ongoingly still unfolding with the development and progress of dominant scientific and technological ideas and their outcomes. My research suggested there is the case to go back to our psyche-ic roots, renewing links with minds and bodies, spirit and nature, as well as many other dualistically conceived oppositions, beginning to think in terms of forging them into one, and at much deeper levels than we are habituated to. The more science and technology moves to control our lives, as if from a more knowledgeable remove from our psychic inner worlds, then the further inward we have to press in order to attempt to look after our lives at the deepest inmost roots, asking there what it is our life needs from us. Once we educate ourselves more about historical links also, then the more power we will have over what we know. This becomes more relevant as human embryos, spare parts and donor organs are gradually realized as more a fact of life than a novelty. As sacral connection to earth, and inner being are lost, so is the sense of the human. Why are we not saying, for example, the story of new creation concerns our innermost being as the real focus of transformation, more urgently than the miracles of © Mary Ann Ghaffurian 2002

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petri dishes and laboratories, however persuasively argued? Should we rethink where our transformation stories come from and where they are heading, and why not ask as well, what happened to the ancient Mother who was a cultural presence long before the ‘Father’ co-opted her role of creation? It is difficult to think these things through because technological persuasions drown out other meanings and potentials, and transformation of the world is ongoing at a fast rate. What is our vision and actualization of it?

Left: Front page, Herald Sun Sunday, 7 April 2002

With new forms of education and re-education, myths and fantasies of transformation may be reviewed openly in terms of their impact on the whole human race. Transformation is inevitable. We have the power to direct what we mean by it. Alchemical myth and the creation of the homunculus in the bottle is not inevitable in the way history has written it; it merely represents a certain dominant imagination repeating itself socially and culturally. Other interpretations are just as significant. New myths of transformation to help accompany an uncertain human path into the future are needed, as well as transformation with a basis in integral ideas of mind and consciousness. And we need them quickly. As a beginning, awakening may be found in a renewed connection to a lost origin, pre-temporal, and beyond myth in the archetypal and collective unconscious that recent consciousness theory contends is coming into collective consciousness. Mary Ann Ghaffurian HERG (Holistic Education and Research Group) La Trobe University, Bundoora. Phone 938 69694 The above information represents a fragment of nearly 10 years research work on the subject of mind and transformations of consciousness, ‘from nightmare to awakenment’, in which symbols, images and their contexts are interpreted in terms of their relation to a depth structure and a ‘whole being’. Some Bibliographical references to the above material is below.

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S o m e B ib lio g ra p hica l R eferences Attali, Jacques. 1991, Millenium: Winners and Losers in the Coming World Order. Random House, Inc. New York, . Aurobindo, 1970, Sri, The Life Divine, Book One, Part One, , Sixth Edition Aurobindo, 1970, Sri The Life Divine, Book Two, Part Two, Sixth Edition Bachofen, Johannes,. 1967, J. Myth Religion and Mother Right, Trans, Ralph Mannheim, Bollingen Series Lxxxiv, Princeton, N.J., Princeton University Press. Baring, Anne& Cashford, Jules. 1993 [1991], The Myth of the Goddess: Evolution of an Image, Arkana. Penguin Books, London. Campbell, Joseph. The Hero With a Thousand Faces, 1973, [First Edition, 1949], Bollingen Series Xvii, Princeton University Press, Princeton, New Jersey Third Paperback Printing, Campbell, Joseph. 1989, Pp.xiii-xix, Foreword in Gimbutas, Marija. The Language of the Goddess, Thames and Hudson Ltd., London, Campbell, Joseph. 1988, The Power of Myth With Bill Moyer, Doubleday, New York, Combs, Allan 2000, Integral Conversations, WWWIintegralAge.org/docs/combsintegral.html Conrad, Joseph.1973 [1902], Heart Of Darkness, Penguin Books, Middlesex, England. Descartes, Rene. 1965, Discourse On Method, Optics, Geomettrey, and Meterorology. Trans. Paul J. Olscamp, Indianapolis). Fabricius, Johannes. 1976, Alchemy: The Medieval Alchemists and Their Royal Art, The Aquarian Press, Thorsons Publishing Group. Northhamptonshire, England. Foucault, Michel. 1979 [1976], Discipline And Punish, Vintage Books, New York. Gebser, Jean. 1991 [1953]. The Ever-present Origin, Ohio University Press, Athens. English translation 1985. Gimbutas, Marija. 1989., The Language Of The Goddess, Thames And Hudson Ltd., London. Glendinning, Chellis. “My Name Is Chellis & I’m In Recovery From Western Civilization, Shambhala, Boston & London, 1994. Payne, Robin. ‘Germaine Greer at Byron Bay, Summary of Greer’s presentation, Birth Matters: The Journal of the Maternity Coalition Inc. Victoria, vol. 4.3 Sep. 2000, pp. 4-6. Hampden-Turner. 1981, Maps Of The Mind, Macmillan Publishing Co., Inc. New York. © Mary Ann Ghaffurian 2002

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Haraway, Donna. 1997 Modest_witness@second_millenium. man©_meets_oncomouse™, Routledge, New York, N.Y.

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Hesse, Hermann. 1965 [1927], Steppenwolf, Penguin, London Hill, Stephen. 1988, The Tragedy of Technology, Pluto Press, London, . Hodge, Bob. ‘Monstrous Knowledge: Doing Phds in the New Humanities,’ in Australian Universities’ Review, No.2, 1995, pp.35-39. Huyssens, Andreas. ‘Mapping the Postmodern, in Culture and Society: Contemporary Debates, Eds. Jeffrey C. Alexander And Steven Seidman, Cambridge University Press, 1986a, pp.355-373. Jameson, Frederic. ‘postmodernism, Or The Cultural Logic Of Late Capitalism’, New Left Review, No.146, July-Aug., 1984, Pp.53-92. Jastrow, Robert. The Enchanted Loom: Mind in the Universe, Simon and Schuster, New York, 1981. Jaynes, Julian The Origin Of Consciousness In The Breakdown Of The Bicameral Mind, Houghton Mifflin Company, Boston, New Ed.1982. Jung, Carl G. ‘Psychological Commentary on Kundalini Yoga,’ Spring 1975 (1975): 1-32. Jung, Carl G. Modern Man in Search of a Soul, Routledge & Kegan Paul, London, 1976 [1933]. Jung, Carl G. Psychology and Alchemy Routledge & Kegan Paul, Ltd. London, 1953 [Orig. In German 1944]. Jung, Carl G. Foreword in The I Ching or Book of Changes, The Richard Wilhelm Translation, 1949, pp. xxi-xxxix, Routledge & Kegan Paul, London, 1951 Jung, Carl G. Man and His Symbols, Aldus Books, London, 1964. Jung, Carl. Word and Image, Bollingen Series Xcvii.2, Princeton University Press, 1979. Kegan, Robert. In Over Our Heads: The Mental Demands of Modern Life, Harvard University Press, Cambridge, Massachusetts, 1995 [1994]. Keleman Stanley, Somatic Reality, Center Press, Berkeley, California, 1979 Kundan, Sri Ramakrishna: The Initiator of Integral Yoga, Journal of Integral Consciousness, Culture, & Science, Online Issue: 2001 | Vol. 2 - No. 1 | Issn: 15293173 Journal Of Integral Studies.

Krishnamurti, N. R. ‘While Sitting There’ (1934) Text From An Interview First Published In The Maharshi May-june And July-August 1991, Available Online, Www.ramana-maharshi.org/publish/mayjun91.htm Mair, V. (Trans.). (1 990). Tao Te Ching: The Classic Book of Integrity and The Way © Mary Ann Ghaffurian 2002

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by Lao Tzu. An Entirely New Translation Based on the Recently Discovered MaWang- Tui Manuscripts. New York: Bantam Books Matthews, John. The Grail: Quest For The Eternal, Thames & Hudson, London, 1981. Moravec, Hans. Mind Children: The Future of Robot and Human Intelligence, Harvard University Press, Cambridge, Mass., 1988. Neville, Bernie. Integrality and Education: Gebserian Reflections on Education and Consciousness, La Trobe University, 1998. Noble, David. A World Without Women: The Christian Clerical Culture of Western Science, Oxford University Press, New York, NY, 1992. Ornstein, Robert. E. The Psychology of Consciousness, Penguin Books Ltd., New York, New York, 1981 [1972]. Rai, Umesh C. Medical Science Enlightened, The Life Eternal Trust, New Delhi, 1993. Riley, Merilyn & Halliday, Jane. 1999, Births in Victoria 1996-1998. Perinatal Data Collection Unit Public Health and Development Division, Department of Human Services, Melbourne Riley, Robin. ‘World First Human Clone, p. 1, Herald Sun Sunday, 7 April 2002

Sagan, Carl. The Dragons of Eden: Speculations on the Evolution of Human Intelligence, Hodder and Stoughton, London, 1977.

Schwartz-salant, Nathan. Encountering Jung On Alchemy, Selected And Introduced By Nathan Schwartz-salant, Princeton University Press, Princeton, New Jersey, 1995 Sjoo Monica & Mor Barbara. The Great Cosmic Mother: Rediscovering The Religion of the Earth, HarpersanFrancisco, New York, NY, 1987 Thompson, Lana. The Wandering Womb: A Cultural History of Outrageous Beliefs about Women, Prometheus Books, New York, 1999. Tortchinov Evgueni A. ‘The Doctrine of the "Mysterious Female" In Taoism A Transpersonalist View’, Integralis, Integral Journal, Reprinted From: ‘Everything Is According To The Way: Voices of Russian Transpersonalism Bolda-lok Publishing and Educational Enterprises’, Brisbane, Australia ©1997.

Trismosin, Salomon. Splendor Solis, Manuscript Illuminations [1582] In Wasserman, 1993, Pp.94-99. Visvanathan, Shiv. ‘On The Annals of the Laboratory State’, In Science, Hegemony and Violence: A Requiem for Modernity, Ed. By Ashis Nandy, Oxford University Press, New Delhi, 1993 [1988], pp. 257-288. Von Franz, Marie-Louis Alchemy: An Introduction to the Symbolism and the Psychology, Inner City Books, Toronto, Canada, 1980 [1959].

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Wiener, Norbert. The Human Use of Human Beings: Cybernetics and Society, Avon, New York, 1950. Wiener, Norbert God and Golem MIT Press, Cambridge, Mass. 1964 Wilber, Ken. Up From Eden, Anchor Press/Doubleday, New York, 1981. Wilber, Ken. The Marriage Of Sense And Soul,: Integrating Science And Religion, Hill Of Content, Melbourne, 1998. Wilber, Ken. (2000a) Introduction To Volume 7 of The Collected Works. Boston: Shambhala Publications. Online At http://www.integralage.org/docs/ wilberv7.pdf] Wilber, Ken Sidebar E: The Genius Descartes Gets A Postmodern Drubbing: Integral Historiography In A Postmodern Age, Pt iii, ©2002b Shambhala Publications

On Critics, Integral Institute, My Recent Writing, And Other Matters Of Little Consequence: A Shambhala Interview With Ken Wilber Part I ‘the Demise Of Transpersonal psychology’ 2000b, Boston Shambhala Wilhelm Richard, The Secret of the Golden Flower: A Chinese Book of Life, Trans. From The German By Cary F. Baynes, A Harcrest/hbj Book, Harcourt Brace Jovanovich, New York, 1962 [1931]. Yates, Frances. A. The Rosicrucian Enlightenment, Routledge & Kegan Paul, London, 1972. Yates, Frances. Giordano Bruno and the Hermetic Tradition, University of Chicago, Chicago, 1991.

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