*

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

* 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 educa-
tion, 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 explo-
rations 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

© 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 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 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 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 to-
ward 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-

© Mary Ann Ghaffurian 2002 2

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

'Mercury as son of the alche-

mist in the alchemical vessel.
Mutus liber 1702. Yale."

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.

"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 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 grav-
ity 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.)

© Mary Ann Ghaffurian 2002 3

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- Above left: Herald Sun Sunday, Sunday Maga-
zine, 19 December 1999. Cover detail. 'The
nology is heading in a direction where recreating man in ‘his own image’, rather age of the superbaby: How science has created
than ‘man’ being seen as made in the image of god, is becoming a contentious infants who will live to 120'.
reality. Man is becoming the god he used to worship, based on an old idea 2. Herald Sun Sunday, Sunday Magazine, 9
July 2000. Cover: ‘The gender project’.
of science, vessels, and men with alchemic ideas steering the course of nature and 3. Poster for The Bell Jar, Sylvia Plath, Melb Uni-
the future. versity Theatre Dept. and the Victoria College of
the Arts. May 2000
4. Test-tube humans.
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.
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 biotech-
nologists 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

© Mary Ann Ghaffurian 2002 4

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 ‘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 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 Tes-
tament, 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 thou-
sand years old contemplative
practice. Source: Richard Wil-
helm 1931, 1964.

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’.

© Mary Ann Ghaffurian 2002 5

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 pro-
nounced 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 her-
metically-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, par-
ticularly 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 phi-
losophorum 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 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 ‘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-

© Mary Ann Ghaffurian 2002 6

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 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 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. 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 birthing
increasingly becomes more instru-
mentally mediated (see all births in
Victoria, 1996-1998, for exam-
ple 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 hus-
band 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 engi- Above: From The Times Higher Education Sup-
plement, March 13, 1998, p.1 Photo, Pauline
neering ‘fathers’. 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 con-
clusion, 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 recy-
cled 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

© Mary Ann Ghaffurian 2002 7

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

The ‘Virgin’ with the homuncu-

lus birth in her ‘vessel'. Engrav-
ing 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 pro-
creation 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 progeni-
tors and heirs to Yahweh, who biblically brought about creation in days without a
womb, woman or . goddess. This myth still permeates praxis, its direction ongo-
ingly 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 psy-
chic 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 inner-
most being as the real focus of transformation, more urgently than the miracles of

© Mary Ann Ghaffurian 2002 8

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 Sun-

day, 7 April 2002

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 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.

© Mary Ann Ghaffurian 2002 9

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