THE TRANSFORMING OF HUMANS

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The Transforming of Humans

Mary Ann Ghaffurian was Senior Designer at Deakin University, Geelongand before that, Art Therapist for the Mental Health Authority in conjunction withDrs. Cunningham Dax and John Cade at Royal Park, Melbourne. She has severalAustralian Book Publisher’s Association (ABPA) Design Awards and published twoworks* while teaching psychoanalytic visual arts therapy at Deakin University, 1993-1995, before turning fully to the research of mind, culture, and consciousness.

* Visual Arts and Healing, ,, Deakin University, Geelong, 1994.

* The Arts Explored: Visual Art as Therapy, Produced by Deakin University Course DevelopmentCentre, Waurn Ponds, Australia., 1994, Co-producer, scriptwriter, video production.

She is interested ongoingly with ways to bring about an integral and wholeapproach to mind and consciousness, and is pursuing this direction through educa-tion, transformational psychology, art, and processes of profound inner regeneration.

She currently runs meditation and integral awareness programs and is completing aPhD in Interdisciplinary Research, cross-departmentally, at LaTrobe University, Melbou

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"In relation to PhD research, at first I wanted to focus study onthe spiritual (that is, whole or nondual) dimensions to humanconsciousness largely occluded by reductionist ideas sincethe Enlightenment, and earlier, but found there are manyaspects in relation to the divided mind and consciousnessthat I felt needed further elucidation. My theoretical explo-rations began with Jung’s (1953) reading of the Wilhelm(1962/1931) Secret of the Golden Flower, and the searchfor an Occidental depth structure. While various hierarchiesof consciousness have been developed or explored by West-

‘Leanne’ Original artwork, Mary Ann Ghaffurian, 1993

Mary Ann Ghaffurian

© Mary Ann Ghaffurian 2002 1

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 con-sciousness (1995), Jaynes (1976) conscious mind versus a preconscious bicamer-ality, 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 relatedirectly to awakening the samadhi state to arrive at integral, whole or nondualconsciousness. I felt that this was an implicit task.

Research suggested a depth structure to consciousness needed more clarificationand a method to help achieve what is described by Ramana Maharshi, (as sahajasamadhi) (1989/1955), by Gebser (as ‘awaring’ the hidden origin) (1991/1949),and Aurobindo (as achieving integral yoga) (1970). However, the focus of myresearch took into account as a primary task the ‘nightmare’ of history and psycheto be overcome in order to not only be conceptually aware of more integral statesof consciousness, but to sustain them ongoingly at deeper levels of understanding,and awakening."

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there is a ... universally recognized need in our time for a general transformationof consciousness. The message here is of an actual age of harmony and peace inaccord with the creative energies of nature which for a spell of some four thousandprehistoric years anteceded ... the ‘nightmare’... from which it is certainly time forthis planet to awake (Campbell, 1989:xii-xiii).

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"If there is an acknowledged ‘nightmare’ for which it is time to wake up, the prob-lem in the context of this thesis is why is it so hard to wake up? This issue is summar-ily concerned with the inordinate hold the mental, rational framework (with mythicaland magical aspects ) is contended to have upon mind and consciousness, in spite ofmoves towards integrality, the whole. A subsidiary and necessary question whichthen 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 liketo become effective agents of transformational change and help actualize the visionof an integral society and culture. Yet, at some point, we begin to see that thequality of our doing can only reflect the quality of our understanding. We beginto see that to accomplish what we would like to accomplish we need to move to-ward those higher levels of psychological/spiritual development by broadeningand 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-


of the alche-emical vessel.

2. Yale."

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

Exploration moves between the containing egoic mental consciousness and a rela-tion 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.

'Mercury as sonmist in the alchMutus liber 170

"Wolvanna", original digital art, Mary Ann Ghaffurian, editor and cover-artist , , LaTrobe Univer-sity Postgraduate Association Handbook 1999.

‘Man is not a finished creation, but rather a challenge of the spirit; a distant possibility, dreaded asmuch as desired…the outcome of…immense powers of surrender and suffering…and of hispatience under the last extremity of loneliness which rarefies the atmosphere…'. (Hesse, Introductionto the Steppenwolf, 1927.)

"Today it is Wolvanna. … both oceanic/cosmic … and human … To be Wolvanna is to keep the grav-ity of earth as bearings beneath the feet; the touch with all things of Nature, natural, while imperviousforces rage that Nature must be overcome and/or dispensed with. Like the Steppenwolf, Wolvannais in transition." (Mary Ann Ghaffurian, inside front cover, LaTrobe University Postgraduate Handbook.)


Above left:

Herald Sun Sunday

,

Sunday Maga-zine,

19 December 1999. Cover detail. 'Theage of the superbaby: How science has createdinfants who will live to 120'.2.

Herald Sun Sunday, Sunday Magazine,

9July 2000. Cover: ‘The gender project’.3. Poster for The Bell Jar, Sylvia Plath, Melb Uni-versity Theatre Dept. and the Victoria College ofthe Arts. May 20004. Test-tube humans.

Nightmare and new birth: some ideas related to transformation

Transforming Humans: the Makings of the “Little Man” in the Bot-tle

It perhaps should be no surprise that science, medicine and biotech-nology is heading in a direction where recreating man in ‘his own image’, ratherthan ‘man’ being seen as made in the image of god, is becoming a contentiousreality. Man is becoming the god he used to worship, based on an old ideaof science, vessels, and men with alchemic ideas steering the course of nature andthe future.

Currently completing a PhD at LaTrobe University in Alchemy and Archetype:Human Transformations within the Vessel, Mary Ann claims that historically, thelaboratory-engineered human, as a scientifically experimental idea, is an old idea.

A medieval alchemist, 13th century Rabbi Loew of Prague claimed to his king that hehad created gold, but even more uniquely, a little man out of clay, the golem, as hesought to gain the monarch’s attention and patronage. In this day and age biotech-nologists seek fame and the patronage of governments to further programs of newcreation, 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


eft: A medieval alchemist inis laboratory.

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

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

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

Left: Taoist alchemy in which alittle man emerging from ahuman vessel is the child ofinner completion based on thetext The Secret of the GoldenFlower, a more than two thou-sand years old contemplativepractice. Source: Richard Wil-helm 1931, 1964.

Lh


Above: Detail

Splendor Solis

, 1582.

What this produced was a mind that seemed no longer to be involved in matter ornature, but far above them, at a distance.

The origins of this idea of man’s mind hovering over nature and not only improvingit, but engineering it, went back to the Garden of Eden, where woman was pro-nounced evil temptress, along with her serpent advisor. (A serpent-dragon in thealchemical image, right, is being overcome and reduced by a child-man in the her-metically-sealed alchemical bottle.) The Genesis myth had a profound impact onthe Western psyche for it did not allow humans to feel comfortable with nature, par-ticularly inside themselves, so mind and body, spirit and flesh, rather than beingjoined into one, (the Eastern opus of nondualism) were split apart (the Western opusof dualism), and have remained at odds ever since.

This tendency is evidenced for example in the 1582 alchemical series, the SplendorSolis, or ‘Splendour of the Sun’ by Salomon Trismosin. The alchemical quest proudlybegins with the initiate searching for knowledge, the procedure to follow beingextolled as contrara natura, or being ‘against nature’.

In tribal or ancient cultures the ‘sun-king’ was involved with nature, no matter howdivine he was believed to be (Incas), and earlier, Neolithic sun goddesses (around7000 BC, for example), were regarded as the origin and source of all nature andoften all creation (Europe and East). Contrastingly, the disembodied ‘splendour ofthe sun’ of European alchemy sought to separate mind from matter completely as apart of a ‘modern’ turn in which a new mentality ruled supremely. The Renaissanceimage of a ‘new man’, matured into the modern Enlightenment ‘new mind’ by theseventeenth century and the solar sun of a disembodied logic was the result.

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

‘The artist’ lifting thehomunculus son out ofthe alchemic vessel.Tractatus de Lapide phi-losophorum 1676).Source: Jung, 1953.


bove:

From

The Times Higher Education Sup-lement

, March 13, 1998, p.1 Photo, Paulineeild, 'Testing Times' for exhibition 'Panoptic

indown', Salford Uni.

gral theorists of change in consciousness are on the move now perhaps to redressthis imbalance, generally this has not been the case.)

Images and texts support the idea that Western alchemists may have been seekingto engineer their own version of what it meant to create new life. Applying reason-ing to reduce nature, extract essences, distil the elements and gain a godlike dis-tance from nature and matter, the alchemists hoped to be like they imagined thecreator 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 ofnew life out of a flask or external vessel. (See Fabricius 1976). For this reason, whilewe should not be surprised by the Western turn to clone humans, be it ever so newin actuality, it has been a long-held vivid idea in the alchemical imagination. In theGenesis myth there is no Mother, or creative feminine principle, and ongoing newalchemy, science and technology, continues somewhat this ongoing tradition. Cre-ating 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 birthingincreasingly becomes more instru-mentally mediated (see all births inVictoria, 1996-1998, for exam-ple increase in elective caesareans,Riley, M. & Halliday, 1999).

In the context of the IVF specialistSeverino Antinori planting a babythat is an exact copy of the hus-band into a DNA emptied egg, theprocess replicates Yahweh whocreated Adam from dust and Evefrom a rib, but Dr. Antinori hasdone it from a cell from the cheekof the donor husband, as thewoman becomes the carrier of the‘little man’. (Riley, R., 2002). A firstfor medical science, a replicationof the Genesis myth, and analchemic victory. And while a mother is involved, she is the passive vessel of engi-neering ‘fathers’.

‘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 alchemictheme from at least the sixteenth century. Whether the correlations are regarded asironic, predestined, or just the following of certain myths and ideas to logical con-clusion, of which the origins of such ideas are largely forgotten.’ We should be waryof our cultural conditioning’. ‘Old alchemic ideas continue to be enabled and recy-cled perhaps because we believe that the directions science and technology aregoing in is inevitable. But are they?

Historically alchemy sank into disrepute as a curiosity in the eighteenth century whenmore organized objective science took over men’s creative imaginations andbecame dominant. But was alchemy by-passed or lost, or was it simply integratedinto the Western system as its medieval prescience disappeared, but its alchemicideas remained, firing the imagination, and fusing into the background of science

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uncu-ngrav-erian,

and , technology, and now biotechnology, in a world fast becoming more engi-neered generally.

Alchemy is intrinsic to originating ideas of creating artificial life (AI) as well ashuman 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 indicatedin 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 pro-creation from women; this accounted, in part, for its somewhat secretive nature, as itmoved (rightly perhaps in alchemical minds) into the realm of men, as the progeni-tors and heirs to Yahweh, who biblically brought about creation in days without awomb, woman or . goddess. This myth still permeates praxis, its direction ongo-ingly still unfolding with the development and progress of dominant scientific andtechnological ideas and their outcomes.

My research suggested there is the case to go back to our psyche-ic roots, renewinglinks with minds and bodies, spirit and nature, as well as many other dualisticallyconceived oppositions, beginning to think in terms of forging them into one, and atmuch deeper levels than we are habituated to. The more science and technologymoves to control our lives, as if from a more knowledgeable remove from our psy-chic inner worlds, then the further inward we have to press in order to attempt tolook after our lives at the deepest inmost roots, asking there what it is our life needsfrom us. Once we educate ourselves more about historical links also, then themore power we will have over what we know.

This becomes more relevant as human embryos, spare parts and donor organs aregradually realized as more a fact of life than a novelty. As sacral connection toearth, 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 inner-most being as the real focus of transformation, more urgently than the miracles of

The ‘Virgin’ with the homlus birth in her ‘vessel'. Eing by Matthaeus MBasel, early 1600s.


Left: Front page,

Herald Sun Sun-day

, 7 April 2002

petri dishes and laboratories, however persuasively argued? Should we rethinkwhere our transformation stories come from and where they are heading, and whynot ask as well, what happened to the ancient Mother who was a cultural presencelong before the ‘Father’ co-opted her role of creation?

It is difficult to think these things through because technological persuasions drownout other meanings and potentials, and transformation of the world is ongoing at afast rate. What is our vision and actualization of it?

With new forms of education and re-education, myths and fantasies of transforma-tion 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 inthe way history has written it; it merely represents a certain dominant imaginationrepeating itself socially and culturally. Other interpretations are just as significant.

New myths of transformation to help accompany an uncertain human path into thefuture are needed, as well as transformation with a basis in integral ideas of mindand consciousness. And we need them quickly. As a beginning, awakening may befound in a renewed connection to a lost origin, pre-temporal, and beyond myth inthe archetypal and collective unconscious that recent consciousness theory contendsis coming into collective consciousness.

Mary Ann GhaffurianHERG (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 ofmind 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 ‘wholebeing’. Some Bibliographical references to the above material is below.


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