EXPERIMENTS IN THE TRANSFORMATION OF BEING
ANIL MITRA, COPYRIGHT © 2007
This document is an independent presentation of the narrative of the experimental developments of Journey in Being from which some introductory material has been taken
CONTENTS
Basis and theory of transformation
Transformation so far. Design for the near future
EXPERIMENTS IN TRANSFORMATION OF BEING
‘All being’ is ultimate but not the only ultimate; the present experienced as timeless is also a form of ultimate
It has been seen that ideas are a kind of transformation. This is especially so in materialism where the acquisition of an idea, even when not by creation, requires some change in the state of the organism e.g. the brain. Ideas may be an adventure – an exciting kind of transformation. Certainly, the Theory of being has been experienced as an adventure
In themselves, however, even though they may reveal an ultimate, ideas remain incomplete. Actual transformation of being –of organism and identity– remain unfulfilled. Ideas may be regarded as virtual transformations while transformations of organism and identity are actual
Since ideas are the place that actual transformations are experienced, transformation without idea is empty. If an actual transformation involves change of identity it may be questioned whether it is in fact a change of an organism with a continuous sense of identity. It is shown in Theory of identity, that there is some more inclusive organism whose identity is comprised of a range of identities that include the identity of the original organism so that there is in fact a recognition of continuity even through radical change. This idea is not a strange one for it is further shown that what is experienced as one identity is simultaneously an interactive accumulation of identities
There is also an interest in ‘material’ transformation, for example technological or agricultural change. This, however is not the primary interest in Transformation
Just as Theory of being flows from Metaphysics and originally from the idea of being, Transformation flows from the Individual (i.e. from being.) Although Ideas provide suggestion, are the place of meaning and make search effective, they are not sufficient to full transformation of being
[Comment] Transformation seeks support in History of transformation –prior experience in being and becoming– and in ideas and action but is ultimately without complete foundation outside itself. This is good – and necessary... for foundation is something that is other and regarding ultimate being in itself, there is and can be no other
The following aims shall be approached in interaction
The aim of transformation as part of the journey is to engage in a path to realization of the ultimate. The possibility that an individual will realize this is shown in Metaphysics which further shows that some ‘occurrence’ of that individual will necessarily make the realization. The Theory of identity shows that the realization has meaning in the sense of significance. In Vedanta, this realization is known as the identity of Atman and Brahman
Since, in the normal sense of ‘individual,’ realization of the ultimate is possible but not given, the logical aim of transformation for the individual cannot exceed engaging in paths to realization… The essential idea may be stated, An Individual is ultimate but an individual may realize the ultimate
A related aim is to work out possible forms of the realization as The highest ideal or, at least, a significant ideal. This includes working out intermediate forms that start at the immediate, i.e. the here-and-now
A theme of the chapter, The highest ideal is that that ideal is not given to the individual and that to think that it may be is a kind of substance or essentialist thought. The tension between the ultimate as a state and as a process suggests the possibility of paradox that may require working out
A second aim is to illustrate the Theory of being. A related aim is to attempt experimental demonstration of the fundamentals of the theory. This will be of value even if the proof of the fundamental principle is accepted. The doubt that remains regarding the proof is not of its validity when it is under review. Rather, doubt occurs when that proof is in the background and the doubt occurs because of the novel yet exquisitely economic nature of the proof whose central idea was to look away from this cosmological system and to look, instead, at all being and absence of being. The doubt is aggravated by the recognition that ‘so much is obtained from so little.’ Perhaps, after all, it is not true that ‘so much’ has been obtained because it is knowledge of possibility and necessity of realization and not realization itself: – that ideas alone may be experienced as empty relative to actual transformation
A third aim is to develop some approaches to transformation from the Theory of being, especially Metaphysics, Theory of identity, Cosmology, and Human world in interaction with approaches from the History of transformation and actual deployment (the first goal) as experiment
A related aim is to review topics from Human world and from a History of transformation for sources of transformation and to synthesize a system of ‘experiments in transformation’ from these sources. Topics from Human world include the nature of organisms including genesis, interaction and ecology; questions about the nature of human being; questions about the nature of mind and psyche and the basic meaning and role of ‘feeling;’ the mental functions and the intuition; growth, personality and commitment; the meaning and nature of imagery and language with depiction as a special but significant case; and exceptional achievement – its nature and dependence on ability, nurture, habit, drive, and other factors including circumstance. Here are some ideas from History of transformation. Western ideas including the Greek ideal, Freudian and other conceptualizations of growth; mystics and saints. Shamanism; other systems that date back to prehistory. The shamanic or journey-quest: its original and later variations as approaches to states of insight including hallucination and to transformation of personality. Indian systems – Samkhya, Yoga, Bhagavad-Gita and its four yogic systems (Raja, Gñana, Karma, Bhakti,) Vedanta; the voice of the Vedas and the Upanishads; Buddha… States of psychic sensitivity, sometimes called altered states, shall be reviewed with respect to nature and types of state, sources, methods and cultivation, kinds of method or approach, enhancing or inducing, uses of such states in transformation, sensitivity and personality of individuals, savant modes and theories
Another related aim, again in interaction with actual deployment, is to work out a minimal and covering sequence or system of actions or experiments toward the goal of realization
Western ideas including the Greek ideal, Freudian and other conceptualizations of growth; mystics and saints. Shamanism; other systems that date back to prehistory. The shamanic or journey-quest: its original and later variations as approaches to states of insight including hallucination and to transformation of personality. Indian systems – Samkhya, Yoga, Bhagavad-Gita and its four yogic systems (Raja, Gñana, Karma, Bhakti,) Vedanta; the voice of the Vedas and the Upanishads; Buddha…
Recently named ‘altered states’ and regarded with mystery
Nature and types of state and characteristics including dreams and hypnotic states, visions and other forms of psychic awareness whether arising directly from the psyche or indirectly from the world. Sources, methods and cultivation e.g. focusing dreams and their integration in awareness; cultivation of other states in the present and over time; cultivation, idiosyncrasy and opportunity. Kinds of method or approach including meditation and isolation of the psyche, suspension of judgment, exposure to archetypes through symbol-Art-myth-Faith – and consequent cognitive-emotive integration, contemplation and focusing of psyche, induction of states in groups and or by, variously, shaman, priest or pontifex and… Enhancing or inducing factors such as physical isolations and deprivations, physiological alterations of state from exposure, shock or trauma, pain, fear, crisis, anxiety – imposed or volitional and purposive, exertion and exhaustion, march, rhythm and dance, inaction, fasting and diet (Ayurvedic medicine does not distinguish food, drink, medicine, drug,) alteration of or extremes in environment. Uses of such states in awareness and discovery, transformation of self, personality and in e.g. healing of the person i.e. of psyche-soma (kinds and examples currently omitted) and, methodologically and opportunistically, through concepts of growth enhanced by the Theory of being in transformation of being; cultivation of perception. Sensitive individuals, relation to disturbance – that relations are contingent rather than necessary; personality or disposition and state. Individual and group approaches to transformation of personality; splitting; social action and transformation (of self and society.) Savant, modes and theories, relation to developmental deficiency – that any such relations are not necessary; relation to states and dispositions to states of psychic sensitivity; experimental inductions of the savant syndrome in normal individuals; possibility of cultivation
A topic for further development to include location, recognition, acquisition, and use, e.g., nutrition and healing. Will include herbal knowledge. The development will seek to see the world, including life, in itself and not merely as instrument
The following requires to be improved
Theory. Yoga is union with the ultimate, with Brahman. There are various ‘Yogas’ of which only a few are mentioned here (for details on meditation, Yoga… see http://www.horizons-2000.org.) Meditation is an aspect of Yoga – Raja Yoga one of the four Yogas of the Bhagavad-Gita, the way through introspection and inner ‘journey’ through quieting the ‘ruffles on the surface of mind.’ The Vedanta is the source of the idea of the identity of Atman and Brahman. Samkhya describes the ‘dynamics’ of bondage and release
Preparation: stretching, relaxation, Hatha-yoga… Fixed time: 20 – 60 min; regular… Nature / altar… Letting go: suspend judgment, accept, let go, unmask (true nature), surrender
Goal – Quieting, Cleaning, Emptying of Mind… of chaos, voices and static
In the following, The Miracle of Mindfulness, Thich Nhat Hanh, 1975 and other sources have been useful
Sitting… Sit upright: think ‘sitting here is like sitting on the Bodhi spot…
Practice mindfulness on your work… or Presence… Mindfulness is the miracle by which we master and restore ourselves
Breathing… Breath is the bridge which connects life to consciousness… unites body to thoughts. Practice consciousness and control of all aspects and rhythms of the body-breathing
Also… Sound: mantra, prayer, music, drum and rhythm. Vision: focusing on a visual image. Touch: rosary. Body: breath, sitting, accepting discomfort. Intermediate goals: achieving a single point of pure focus, pre-conceptual mind; expansion of awareness, stay with awareness-in-the-present, exploration of mind exploration, mindlessness… and mindfulness, dimensions for expansion – body, mind, world
While sitting, meditate with awareness on breathing… After 10-20 minutes, your thoughts will have quieted down like a pond on which not even a ripple stirs …or substitute counting and following breath
Rest
Mindfulness of the mind
Presence… Meditation reveals and heals. The water clearer, the grass greener
I am awake… Buddha
Practice leads to no-mind and meditation-in-action, the ‘Zen of…’ extraordinary and mundane activities… Auras, vision, being… Mindfulness: ‘We are the result of all that we have thought,’ and ‘Work out your salvation with diligence.’ Separation / immersion and creative process
Walking: immersion, being-in-the-world … Cultivated and in balance with sitting meditation, reminders for each day, a day or event…
Includes: Staying in the present despite discomfort, anxiety, fear but avoiding – by allowing them without resistance, even to the image of the other’s image of the self, i.e. object relations – a cascade of negative associations and cycle of self-judgment, waiting for and knowing there will be ‘no-mind’ and positive acceptance, feeling, thought and action. Being one’s full self in the presence of others and in all situations: work and difficult relationships, avoiding entry into negative cycles of self-judgment, meeting people, automating this response
See http://www.horizons-2000.org for details
Hero’s story
In one Native American tradition, under the guidance of the initiated (‘elders,’) with preparation: four days spent in a self-selected ‘good medicine’ area, a ten-foot sacred circle without outside stimulation, food or friends… ‘Finally the mind makes way for confrontation with the true self’
At outset it is significant to note that not all transformations, virtual or actual, appear to have foundation in knowledge. There is, however, no significance in being to changes that are not (ever) registered in experience. Therefore, the apparently baseless transformations must have bases in intuition or the unconscious. These forms exist, may be recognized and cultivated
A first source of transformations is the History of Transformation, above
Understanding of function and growth (biological – of the organism; of Mind – psychology and personality, of the unconscious, of human Possibility, and of language, morals, faith, society, civilization and history) provide grounding in the immediate world
These considerations may channel initial direction. The following may provide goals or destinations
The theories of being, object, identity, logic, cosmology, feasibility, morals, and Faith provide possibility, ambition, goals, and means (dynamics) for transformation
‘Dynamics of being’ is an approach to transformation in which, with bases in the foregoing, the following steps are repeated or iterated (1) experiments are undertaken, (2) outcomes are interpreted and modified (enhanced) experiments are conceived. The intent of the dynamics includes but is not limited to an incremental negotiation of normal limits
The Dynamic is an approach to transformation. The examples are real and are provided, first, to illustrate the approach, second, to show that significant outcomes are possible from ordinary beginnings, and, finally, as possible beginnings –as an anchor in the present– to a Journey in transformation
The structure of the dynamic may be inferred from the indeterministic-selective character of the process. However, the common elements of the structure emerge from the examples. The elements are as follows. (A) There is awareness that change is desired. Alternatively, an awareness arises that there is already an immersion in a process of desire and change. (B) Prior knowledge, study may provide an initial direction or, perhaps, an initial goal. (C) The individual undertakes informed experiment. (D) Actual outcomes are compared against expected ones. (E) Repeated experiment and, if needed, independent ‘research’ provide data on relations between action and outcome. In other words, patterns are seen and used. (F) The individual becomes aware of the process and may cultivate it. (G) Meanwhile further goals now appear feasible. Alternatively, new opportunities enter into awareness and may be adopted as goals. (H) The process and the context are now experienced as dynamic; the process may continue and the context grow… (I) The dynamics becomes dynamic, enters the unconscious, is integrated into the intuition, becomes part of the individual (a latency becomes actual,) is applied to being itself… in which process the individual undergoes (simple) transformation. Note that there is no particular significant to the number of steps; rather, the ‘steps’ lay out a process of learning. Also note that the here rather drawn out ‘method’ is similar in its outlines to numerous others that have been outlined in the history of thought and action and may be taken as including or typifying the many. How is that possible? Any ‘method’ that accounts for the indeterministic-selective character of change and includes that element applied to ‘method’ itself including emergence of awareness of a context and reflexive application, may be taken as archetypal of method
The examples are arranged into four overlapping topics, I. Identity, personality, and charisma. II. The mental functions. III. Awareness, self-awareness. IV. Body, healing, medicine
1. Dynamics of identity. The normal dynamics of identity requires step-wise similarity and continuity; over time, however, identity may be maintained even though there is no material identity. The general dynamics is the normal dynamics enhanced by integration of identity. This thought suggests a variety of experiment
2. The phases and issues of a life. Experience, learning and substance at various levels
3. Interpersonal dynamics and its reflexive evolution. Self–observation and consciousness; evolution of reflexivity and agency… Cultivating awareness of consciousness, its contents, its varieties, its dynamics including relations to events in the ‘external world’ and to other mental phenomena including the unconscious
4. Dynamics of relationships. Love, society, influence… Dynamics and evolution of shared projects
5. The elements of an individual life and relation to the universal – and their integration. The modes of being: nature, society, mind and the universal; the modes of process: action, dynamics, evolution; the modes of relationship: caring, meaning, force
6. Personality dynamics. The crux – a fixity and freedom in patterns of feeling and behavior in relation to self, world and others. In this dynamics, thought is important but feeling and potency are at least equal to and to be integral with thought. The following dimensions open up. (A) Approaches to presentation and energy: preparation with openness, interpretation – individualism vs. mutualism, anticipation and transformation to advantage, lack of anticipation and use of detachment, use of mood in general to advantage, flow. (B) Risk: opening to it, contact, and accepting the unknown and unpredictable consequences; opening to the other and to failure and success; learning about the potential of the relationship. (C) Catalysts: openness to change, diffusion, disintegration, plasticity of self. Personality as a concept. Sources of vision are important; sources: presentation, acting, interpretation, attitude, caring, accepting moments, anger. (D) Dynamics: observation and understanding – critical moments; time stretching and compression – an analogy with geologic and human time, consciousness amplification – silent inner whispers become voices; observing object relations; multiple voices. (E) World as laboratory for experiments in personality –alteration, building, plasticity– and other dimensions
7. Being deep in interaction with others – allows but need not cultivate the negative. Fundamental to freedom and development of dynamics in groups. Self–focus in relation to others; charisma – motivation of self and others
8. Perceptual dynamics in relation to the real and their development form an example. E.g. for Brahman, eternity is an instant
9. Dynamics of experience, attitude and action
10. Integration of reality and perception dynamics in relation to yoga, shamanism, the ideas of Freud and Jung. Faith as an element of dual trust in intuition and being
11. Dynamics of cognition, action, evolution and growth. Dynamics of time
12. Reality and perception dynamics as dynamic elements. Dynamics of limits and laws
13. Immersion in new environments, worlds, cultures, nature …
14. Integration of the mental functions – and dynamics of the individual functions and their perception
15. Dynamics of real choice and real action. E.g. dynamics of loss and death. …relation to self–observation
16. The unconscious–conscious and universe–self processes. Dynamics of the entity; what is the entity the individual calls ‘myself?’ Identity!
17. The dynamics in relation to threat, physical and (interpersonal) interaction in extreme circumstances: response to momentum and pace, mind and no–mind, or conscious and sub-conscious processing and scanning; action and rest; e.g. in typing the fingers move faster than conscious awareness but conscious awareness enters when a mistake occurs; consciousness is associated with re–programming, that is, with adaptability; programming for threat and action in the face of risk and loss; physical arts
18. Body awareness and healing. Learning to see and recognize and healing and its power… involves dynamics of healing; entry into the dynamics; dynamics of the autonomic system in interaction with the central nervous system. Bio-feedback is included; openness to phenomena, observation and cultivation of observation of phenomena and relationships between action and phenomena, observation of relationships by comparison of multiple instances, cultivation of the process; i.e. the process includes identifying phenomena that are the variables in a feedback loop and identifies the feedback as one of the variables. EMDR, heart coherence, light therapy, exercise, Qi, emotional / heart communication, effect of love-family-person-community, importance of meaning or significance, variety and unity or Atman = Brahman… (modern medicine needs no emphasis here)
19. Development of body kinetics. This development starts at or before birth and may be cultivated dynamically
20. Nutrition, taste, appearance, and health
21. Dynamics of creative acts and activity: research, art… other creative endeavors. Music – primal and cultured; dynamic integration of art, emotion, action – individual and social… Their development: pushing modern knowledge to its limits to find limits, and to find the absolute or non–absolute nature of those limits
The intent is to specify a complete, minimal set. (A complete set is one that, by extrapolation, would ‘cover’ all being.) As far as realization is concerned their intent was to begin the process and to take it as far as they could
Universal knowledge including the special case Atman = Brahman, through both analysis and perception
Theoretical understanding, design and construction of machines with Mind, life, being. Technological and logical design, simulation, and enhancement of actual organisms including those known through experience and through theory
Transformation of being; alterations of the body and influence on the whole being: Mind, body, potential
As noted earlier, priority of ‘material’ transformation is lower than that of transformation in identity
Life, mind, intelligence…
Simulation of being and variety…
Journey; multi-cultural experiments; variety of institutions
Influencing, building society at all levels including the being of nations – charismatic and patriarchal action and influence, group action
Emphasizes the dynamics; may use all and any tools… within reason, feasibility and moral concern
See Twenty-one examples of the dynamics, above, for some earlier experimentation
Includes Atman = Brahman, through both analysis and perception. Analysis is complete as in the Theories of Being and of Identity. They had success in perception of Identity through extended exertion and rhythm in natural environments. Plans. In the next step, they would continue experiments in perception through the means described above
They had some success in transformation of personality through cultivation of ends and Morals over time. Social influence was perhaps their weakest area. Plans. Possibilities include work and general action. In work: design for influence; risk and dynamics. In general action: moral design for influence; cultivation of charisma; sharing; risk (action for influence) and dynamics; shared formal Commitment perhaps in an institutional setting, existing or separately established toward developing and acting on the designs and plans
Assessment: the foregoing includes an implicit assessment and plans; the goal is known, the territory is partially laid out in the ideas above. Plans: Three doors to the ultimate have been recognized: being-in-the-ultimate, being-in-knowledge-of-the-ultimate, and death. The task: undertake the arching-journey, discover, and open other doors
The following research topics are of interest in the application and development of the ideas of the essay
Foundation for and principles of transformation. History and methods. Narrative accounts
Experiments in a variety of bases, ways and paths of transformation of Being and Identity. Experiments in charisma, patriarchalism and transformation within groups and society
Theoretical understanding, design and construction of machines with Mind, life, being. Technological and logical design, simulation, and enhancement of actual organisms including those known through experience and through theory (this point is repeated from the section ‘System of experiments’)
Examples of the dynamics
A topic for further development to include location, recognition, acquisition, and use (nutrition and healing.) Will include herbal knowledge
They held two ambitions for the future
Although they had thought, ‘transformation will be the final way,’ they felt something further, perhaps an admission of finitude (if only in this form,) perhaps an expression of the infinite in the finite
Experience, perhaps, of the infinite in the finite, of this world
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Achievement, exceptional Arching Atman Being Brahman Charisma Choice Civilization Cognition Commitment Consciousness Awareness Context Contingent Cosmology Drive Dynamics of Being Emotion Entity Experience Experiment Faith Doubt Feasibility Feeling Fiction Myth Story Foundation Freud, Sigmund Growth History Human Being Nature of Identity Individual Induction Influence Integration
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Journey Jung, Carl Gustav Karma Language Life Logic Mental function Metaphysics Materialism Mind Modality Actuality Possibility Morals Originality - creative power in being and mind Paradox Personality Power Proof Psyche Psychology Real, the Reflexivity Sharing Significance in being or ‘meaning of life’ Society Substance Symbol System of complete and minimal experiment Theory Transformation Actual Virtual Unconscious, the Understanding Vedanta Voice, personal and impersonal
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COPYRIGHT NOTICE AND RELATED INFORMATION
Experiments in the Transformation of Being
Anil Mitra, Copyright © 2007
Permission to republish any part the text in any form may be obtained via the contact form at the http://www.horizons-2000.org website or by contacting the author at 707 825-0658 in the United States. Permission is not required to republish brief extracts indicated by quotation marks and cited, ‘Experiments in the Transformation of Being, Anil Mitra, 2007’
The original version of Experiments in the Transformation of Being was published on the Internet at the http://www.horizons-2000.org website in 2003. A preliminary printed version appeared in 2004
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