Indra's Net: Alchemy and Chaos Theory as Models for Transformation
By Robin Robertson and Allan Allan
()
About this ebook
Robin Robertson
Robin Robertson is from the northeast coast of Scotland. He has published five collections of poetry—most recently Hill of Doors—and has received numerous of accolades, including the Petrarca Prize, the E. M. Forster Award from the American Academy of Arts and Letters, and all three Forward Prizes. In 2006 he published The Deleted World, a selection of English versions of poems by Tomas Tranströmer, and has since translated two plays of Euripides’, Medea and The Bacchae.
Read more from Robin Robertson
Veganize It!: Easy DIY Recipes for a Plant-Based Kitchen Rating: 5 out of 5 stars5/5Fresh from the Vegan Slow Cooker: 200 Ultra-Convenient, Super-Tasty, Completely Animal-Free Recipes Rating: 4 out of 5 stars4/5Party Vegan: Fabulous, Fun Food for Every Occasion Rating: 4 out of 5 stars4/5Robin Robertson's Vegan Without Borders: Easy Everyday Meals from Around the World Rating: 5 out of 5 stars5/5Vegan on the Cheap: Great Recipes and Simple Strategies that Save You Time and Money Rating: 4 out of 5 stars4/5Robin Robertson's Vegan Without Borders: Easy Everyday Meals from Around the World Rating: 5 out of 5 stars5/5More Quick-Fix Vegan: Simple, Delicious Recipes in 30 Minutes or Less Rating: 4 out of 5 stars4/51,000 Vegan Recipes Rating: 0 out of 5 stars0 ratingsCook the Pantry: Vegan Pantry-to-Plate Recipes in 20 Minutes (or Less!) Rating: 5 out of 5 stars5/5100 Best Vegan Recipes Rating: 5 out of 5 stars5/5Hot Vegan: 200 Sultry & Full-Flavored Recipes from Around the World Rating: 5 out of 5 stars5/5Cook the Pantry: Vegan Pantry-to-Plate Recipes in 20 Minutes (or Less!) Rating: 5 out of 5 stars5/5More Quick-Fix Vegan: Simple, Delicious Recipes in 30 Minutes or Less Rating: 4 out of 5 stars4/5The Wrecking Light: Poems Rating: 4 out of 5 stars4/5Jungian Archetypes: Jung, Gödel, and the History of Archetypes Rating: 4 out of 5 stars4/5The Shadow's Gift: Find Out Who You Really Are Rating: 0 out of 5 stars0 ratingsBeginner's Guide to Jungian Psychology Rating: 1 out of 5 stars1/5The Nut Butter Cookbook: 100 Delicious Vegan Recipes Made Better with Nut Butter Rating: 0 out of 5 stars0 ratingsThe Nut Butter Cookbook: 100 Delicious Vegan Recipes Made Better with Nut Butter Rating: 0 out of 5 stars0 ratingsHill of Doors Rating: 4 out of 5 stars4/5Swithering Rating: 4 out of 5 stars4/5Sailing the Forest: Selected Poems Rating: 0 out of 5 stars0 ratingsAt the End of Time: Prophecy and Revelation: A Spiritual Paradigm Rating: 0 out of 5 stars0 ratings
Related to Indra's Net
Related ebooks
The End of Certainty: Quantum Shift and the Global Brain Rating: 0 out of 5 stars0 ratingsLost Knowledge of the Imagination Rating: 5 out of 5 stars5/5The Heavens Declare: Astrological Ages and the Evolution of Consciousness Rating: 0 out of 5 stars0 ratingsThe Shadow's Gift: Find Out Who You Really Are Rating: 0 out of 5 stars0 ratingsPregnant Darkness: Alchemy and the Rebirth of Consciousness Rating: 0 out of 5 stars0 ratingsTaking Appearance Seriously: The Dynamic Way of Seeing in Goethe and European Thought Rating: 4 out of 5 stars4/5Coherent Self, Coherent World: A New Synthesis Of Myth, Metaphysics & Bohm's Implicate Order Rating: 0 out of 5 stars0 ratingsHealing the Wounded God: Finding Your Personal Guide to Individuation and Beyond Rating: 5 out of 5 stars5/5Darkwood and Dual with the Shadow Side: Archetypal Worlds, #4 Rating: 0 out of 5 stars0 ratingsSynchronicity and Individuation: A Primer of Jung's Analytical Psychology Rating: 0 out of 5 stars0 ratingsLearning to Experience the Etheric World: Empathy, the After-Image and a New Social Ethic Rating: 0 out of 5 stars0 ratingsFar From This Land: A Memoir About Evolution, Love, and the Afterlife Rating: 0 out of 5 stars0 ratingsThe Life and Ideas of James Hillman: Volume I: The Making of a Psychologist Rating: 0 out of 5 stars0 ratingsThe Healing Imagination: The Meeting of Psyche and Soul Rating: 5 out of 5 stars5/5Saturn Rating: 4 out of 5 stars4/5The Archetypal Cosmos Rating: 0 out of 5 stars0 ratingsFire in the Dragon and Other Psychoanalytic Essays on Folklore Rating: 3 out of 5 stars3/5The Liminal and The Luminescent: Jungian Reflections on Ensouled Living Amid a Troubled Era Rating: 5 out of 5 stars5/5The Wedding of Sophia: The Divine Feminine in Psychoidal Alchemy Rating: 0 out of 5 stars0 ratingsThe Initiatory Path in Fairy Tales: The Alchemical Secrets of Mother Goose Rating: 5 out of 5 stars5/5Dream Theatres of the Soul - Empowering the Feminine through Jungian Dream Work Rating: 5 out of 5 stars5/5The Practice of Ally Work: Meeting and Partnering with Your Spirit Guide in the Imaginal World Rating: 5 out of 5 stars5/5Dreaming While Awake: Techniques for 24-Hour Lucid Dreaming Rating: 3 out of 5 stars3/5The Life and Ideas of James Hillman: Volume II: Re-Visioning Psychology Rating: 0 out of 5 stars0 ratingsCrossing the Threshold: Etheric Imagination in the Post-Kantian Process Philosophy of Schelling and Whitehead Rating: 0 out of 5 stars0 ratingsHealing Dream and Ritual: Ancient Incubation and Modern Psychotherapy Rating: 0 out of 5 stars0 ratingsEarth Based Psychology: Path Awareness from the Teachings of Don Juan, Richard Feynman, and Lao Tse Rating: 4 out of 5 stars4/5The Caretakers of the Cosmos: Living Responsibly in an Unfinished World Rating: 0 out of 5 stars0 ratingsThe Art of Inner Alchemy: Understanding the Purpose of This Life and Your Growth Within It Rating: 0 out of 5 stars0 ratings
Religion & Science For You
Godless: How an Evangelical Preacher Became One of America's Leading Atheists Rating: 4 out of 5 stars4/5Miracles Happen: The Transformational Healing Power of Past-Life Memories Rating: 4 out of 5 stars4/52084: Artificial Intelligence and the Future of Humanity Rating: 4 out of 5 stars4/5Battle for the American Mind: Uprooting a Century of Miseducation Rating: 4 out of 5 stars4/5Faith Unraveled: How a Girl Who Knew All the Answers Learned to Ask Questions Rating: 5 out of 5 stars5/5The Dark Tower: And Other Stories Rating: 4 out of 5 stars4/5The Dark Night of the Soul: A Psychiatrist Explores the Connection Between Darkness and Spiritual Growth Rating: 5 out of 5 stars5/5The Case for a Creator: A Journalist Investigates Scientific Evidence That Points Toward God Rating: 4 out of 5 stars4/5The Privileged Planet: How Our Place in the Cosmos Is Designed for Discovery Rating: 4 out of 5 stars4/5The Wonder of Creation: 100 More Devotions About God and Science Rating: 4 out of 5 stars4/5The Science of God: The Convergence of Scientific and Biblical Wisdom Rating: 3 out of 5 stars3/5The Bible, Dimensions, and the Spiritual Realm: Are Heaven, Angels, and God Closer than We Think? Rating: 5 out of 5 stars5/5The Case for Miracles: A Journalist Investigates Evidence for the Supernatural Rating: 4 out of 5 stars4/5Einstein and the Rabbi: Searching for the Soul Rating: 4 out of 5 stars4/5The Story of a Soul: The Autobiography of the Little Flower Rating: 4 out of 5 stars4/5The Revealer Rating: 5 out of 5 stars5/5The Flip: Epiphanies of Mind and the Future of Knowledge Rating: 4 out of 5 stars4/5Did Jesus Exist?: The Historical Argument for Jesus of Nazareth Rating: 4 out of 5 stars4/5Everyday Zen: Love and Work Rating: 4 out of 5 stars4/5The Lost Art of Dying: Reviving Forgotten Wisdom Rating: 4 out of 5 stars4/5In the Beginning... We Misunderstood: Interpreting Genesis 1 in Its Original Context Rating: 5 out of 5 stars5/5Seven Days that Divide the World, 10th Anniversary Edition: The Beginning According to Genesis and Science Rating: 4 out of 5 stars4/5How Great Is Our God Educator's Guide: 100 Indescribable Devotions About God and Science Rating: 4 out of 5 stars4/5The Ending of Time: Where Philosophy and Physics Meet Rating: 4 out of 5 stars4/5Curveball: When Your Faith Takes Turns You Never Saw Coming (or How I Stumbled and Tripped My Way to Finding a Bigger God) Rating: 0 out of 5 stars0 ratingsRational Mysticism: Spirituality Meets Science in the Search for Enlightenment Rating: 4 out of 5 stars4/5The Seven Spiritual Laws of Superheroes: Harnessing Our Power to Change The World Rating: 3 out of 5 stars3/5
Reviews for Indra's Net
0 ratings0 reviews
Book preview
Indra's Net - Robin Robertson
Introduction
As the elements of the cosmos correspond to those within man, so both the process of creation—and the process by which man, through the Art, reintegrates himself within himself—follow an identical path and have the same meaning.
—Julius Evola
How is it that transformation comes about? In this book, we’re going to look at two models of that process, both of which ostensibly concern outer transformation, while on another level also speak about inner transformation. One is an ancient model—Western alchemy—that came into existence in the West during the first through the third centuries, reached its peak in the fifteenth and sixteenth centuries, and persisted in some form during the seventeenth and eighteenth centuries. In the nineteenth century, two writers, Mary Anne Atwood and E. A. Hitchcock, each wrote a book arguing that alchemy really dealt with the real purpose of religion: to restore mankind to the connection with divinity that existed before the Fall. In a private letter, Atwood contrasted that vision of alchemy with the mode of common religion: The common faith is mystery without a fulcrum in this life whereon to rest the lever of the will.
¹ Hitchcock said directly: "Man was the subject of Alchemy; and that the object of the Art was the perfection, or at least the improvement, of Man."² Both books are fascinating and often evince deep wisdom (though in Atwood’s case that wisdom is usually overly recondite, much like the literature of the alchemists themselves). What separates those books, however, from the approach taken in this book is that they are essentially prepsychological. Both assume, like many other occultists, that the alchemists consciously hid ancient, secret wisdom in difficult language and purportedly physical experiments.
It was only in 1917, with the publication of psychologist Herbert Silberer’s Problems of Mysticism and Its Symbolism,³ that psychology turned its lens on alchemy (and other hermetic* areas of study) as a model for psychological transformation. Silberer does not appear to have been aware of Atwood’s book, of which few copies were available, and probably none in Germany, as the author and her father had withdrawn it from publication and destroyed most copies within weeks of its original publication. He was, however, aware of Hitchcock’s book and drew heavily on it in some of his own interpretations. Silberer was a member of Freud’s circle of therapists in Vienna. His work is a somewhat uneasy attempt to balance a Freudian interpretation of a Rosicrucian text with ideas from alchemy (in an approach similar to that of Hitchcock) and a variety of other mystical traditions. Freud rejected Hitchcock’s work out of hand. Finding himself excommunicated by Freud’s followers as well, Silberer hung himself.⁴
The psychological approach to alchemy was developed much more extensively by C. G. Jung, who argued that the alchemists, in their search for the philosopher’s stone,
were actually seeking inner transformation. Jung called this process individuation. The alchemists’ descriptions of their experiments could be reinterpreted as projections of the stages of the individuation process onto the physical world. In Jung’s words,
Everything unknown and empty is filled with psychological projection; it is as if the investigator’s own psychic background were mirrored in the darkness. What he sees in matter, or thinks he can see, is chiefly the data of his own unconscious, which he is projecting into it. In other words, he encounters in matter, as apparently belonging to it, certain qualities and potential meanings of whose psychic nature he is entirely unconscious. This is particularly true of classical alchemy, when empirical science and mystical philosophy were more or less undifferentiated.⁵
Mircea Eliade, the Romanian religious historian, philosopher, writer, and journalist, thought that Jung had made a major discovery, namely, that in the very depths of the unconscious, processes occur which bear an astonishing resemblance to the stages in a spiritual operation—gnosis, mysticism, alchemy—which does not occur in the world of profane experience.
⁶ In contrast with Jung, however, Eliade felt that the similarities between individual and alchemical work exist because all deep mystical initiations necessarily repeat the same stages, down to the details that are buried deep in the psyche. You might say it was the alchemical path that was found within individuation, rather than the other way around, or, more properly, that a deeper process underlies both. The same phenomenon takes many guises; or, as Eliade puts it, every symbolism is polyvalent.
⁷ That is largely the assumption made in this book. Eliade states the connection thus:
The process of individuation, assumed by the unconscious without the permission
of the conscious, and mostly against its will, and which leads man toward his own centre, the Self—this process must be regarded as a prefiguration of the opus alchymicum, or more accurately, an unconscious imitation,
for the use of all beings, of an extremely difficult initiation process reserved for a small spiritual elite.⁸
The other model—chaos theory—is much more recent.* It was first recognized explicitly in the early 1960s, in early computer models of weather developed by meteorologist Edward Lorenz, which we will discuss in chapter 1. His work led to recognition of a property that has been termed sensitive dependence on initial conditions or, more popularly, the butterfly effect. This metaphor, which has spread widely, originated in a question Lorenz asked in a paper delivered in 1979: Does the flutter of a butterfly’s wings in Brazil set off a tornado in Texas?
⁹ The answer is yes: very tiny initial changes can have very large final effects, if the effect of the initial changes is fed back into the system and amplified, over and over. In the words of philosophy of science professor Stephen H. Kellert: Even in a simple system, chaos means that if you are off by one part in a million, the error will become tremendously magnified in a short time.
¹⁰
For many people, their first exposure to chaos theory was through the book Jurassic Park, or its movie adaption by Steven Spielberg, in which a financier’s dream of an amusement park featuring genetically recreated dinosaurs quickly turns nightmarish. In the book, one of the main characters, Ian Malcolm (played by Jeff Goldblum in the movie), gives an excellent summary of sensitive dependence on initial conditions in chaos theory. None of that description, however, made it into the movie. Though Ian Malcolm’s description of the theory was somewhat muddled in the movie, the entire story was an example of sensitive dependence on initial conditions. Jurassic Park was to be the culmination of the vision of financier John Hammond (played by Sir Richard Attenborough in the film). Throughout, Hammond has an almost total confidence in the ability of science to anticipate and control every outcome. In contrast, Ian Malcolm keeps telling him (both in the book and the movie) that nature is more complex than science’s models. And so it is! The plot is an unfolding of how very tiny initial differences can lead to enormously different, and unexpected, outcomes.
Alchemy and chaos theory may seem to have little in common with each other or with spiritual transformation. In fact, the two offer strikingly similar descriptions of the core processes of transformation, and each has insights about these core processes that the other lacks. It is not my intention in this book to argue that alchemy and chaos theory together provide an alternative to the many paths of spiritual transformation. Rather, I argue that anyone who is called to the difficult inner journey ineluctably awakens deep structures in the psyche that can be seen both in alchemy and, if properly translated, in chaos theory. These two parallel models provide a template for transformation, a template that underlies all other paths of spiritual transformation.
The structure of this book mirrors this template as well. After a more detailed introduction to the fundamental ideas of alchemy and chaos theory in chapter 1, in the following chapters we will discuss five critical insights that provide a framework for the stages anyone must go through on the path of individuation (to use Jung’s term). Each chapter explores one insight from the perspective first of alchemy, then of chaos theory. No matter the particular spiritual path that we have chosen (or that has chosen us), these five insights can help enrich our understanding of the process of transformation, whether outside in the world or within our own lives. Thus, each chapter concludes with the lessons for self-transformation inherent within each of the following five insights.
• As above, so below
In alchemy, the core belief in as above, so below
was first presented in the fabled text known as the Emerald Tablet
(discussed in chapter 2). This idea is no less central in chaos theory. For example, chaos theory reveals that the global (the above
) and the local (the below
) are inextricably mixed. In chaos theory, the notion that is equivalent in renown to the Emerald Tablet might be Benoit Mandelbrot’s mathematical concept of fractals.
• Feedback
Here I’m starting with the modern term. All of chaos theory is based on feeding information from one stage of a process to the next stage of the process. As we’ll see in chapter 3, this process led to Lorenz’s discovery of chaos theory. Before computers, scientists had no practical way to model the way nature continually feeds back actions into themselves. Nevertheless, alchemists tried to model such behavior by building up-and-down movements into the alchemical process through such operations as sublimatio (sublimation, aeration, rising, spirituality) and its counterpart mortificatio (mortifying, falling into matter) or the circulatio (continual cycles of rising and falling). But the most ancient alchemical symbol of feedback is the image of the uroboros, the snake that swallows its own tail.
• Take apart, put together
The practice of alchemy consists of performing a series of operations in which a developing object is taken apart and then put back together (the object will eventually become the philosopher’s stone, to which we will return below). As we’ll see in chapter 4, this cycle is accomplished by first performing operations such as solutio (dissolve) and separatio (break into parts), followed by operations such as coagulatio (coagulate, come together) or coniunctio (conjunction, joining). This process pervades all of chaos theory, especially in the concept of strange attractors,
to which we’ll also return to in chapter 4. In chaos theory, the most famous example of take apart, put together
is the baker transformation, in which a baker kneads dough over and over, separating parts of the dough that are close together and bringing together other parts that were widely separated.
• Chaos and emergence
As we will see in chapter 5, the alchemical opus had three primary stages in which the varied operations took place: (1) an explicit stage of darkness and chaos: the nigredo; (2) a stage of whiteness and asceticism: the albedo; and (3) a stage in which new life emerged: the reddening or rubedo. Alchemists believed that because all possibilities were contained within darkness and chaos, eventually out of that chaos would emerge the philosopher’s stone.
Of course, as one can tell by the name chaos theory, chaos is an explicit part of the modern model. As we will see in more detail, the order emerges gradually as a system bifurcates, splitting into first two possibilities, then four, and so on. It is impossible in advance to predict which fork the physical reality will take. Then at some further point, the bifurcations change into chaos. The new insight carried in chaos theory is that even this endpoint
chaos has structure at a global level and that out of it emerges yet another order.
• The Philosopher’s Stone
In chapter 6, we turn to the alchemist’s great desire: to create the philosopher’s stone, or lapis (Latin for stone
), which would have the power to turn ordinary metal to gold. Today we know that the true philosopher’s stone is found not only outside the seeker, but also within his own soul. Alchemical texts have innumerable references to the idea that to fully carry out the opus (the term for the full process to produce the philosopher’s stone), the alchemist must first work to purify himself and make himself worthy of the stone.
The eighteenth-century philosopher Immanuel Kant was the first to realize that we never experience das ding in sich (the thing in itself); rather, we experience the physical world through filters built into our inner world. Or, as expressed by twentieth-century neurobiologist Walter J. Freeman, a pioneer in the application of chaos theory within neuroscience: Instead of minds shaping themselves to their sensory inputs from the world, minds shape sense impressions according to their innate categories.
¹¹ Freeman arrived at this startling new conclusion through his study of dynamic attractors in the brain for odor and other senses.
This last idea—the understanding that the opus is within us as much as it is without—explains why these two models of outer transformation can teach us something about our own self-transformation. This conjoined relationship between the world and the psyche is expressed in Buddhist mythology by the image of Indra’s net: a vast necklace of shining jewels, all interconnected. In the European tradition, we have the famous words of Alain de Lille, a twelfth-century French theologian: God is an intelligible sphere whose center is everywhere and whose circumference is nowhere.
¹² The message is this: each of us, through our own process of growth and transformation, affects everyone and everything.
* Hermetic refers to philosophical and spiritual traditions that trace their origins to a figure called Hermes Trismegistus, whom we will meet in chapter 2.
* Throughout this book, chaos theory will be used as a blanket term that includes all of nonlinear dynamics, complexity theory, and similar fields. Closely related areas such as cybernetics and autopoiesis will also be discussed because, taken together, such fields present a view of nature distinctly different from previous scientific views.
1
The Story of Alchemy and Chaos Theory
History is the only laboratory we have in which to test the consequences of thought.
—Étienne Gilson
Inthis chapter, we are going to follow a tangled history from the development of alchemy to its near demise with the rise of science. At that pivot point stands Isaac Newton, arguably the most important person in the history of science, and also a practicing alchemist. His story will be told in the final chapter of this book, when we discuss the philosopher’s stone. After Newton, science advanced into territory far, far removed from the hermetic ideas at the core of alchemy, but strangely enough, in that place, with the discovery of chaos theory, ideas similar to those of alchemy began to reappear.
A SHORT HISTORY OF ALCHEMY
The process in alchemy has always been more central than the visible results, which can only be historically and culturally defined. In that sense, alchemy belongs, with astrology, healing, and music-mathematics, to the collegiums of planet sciences that survive civilizations.
—Richard Grossinger¹
Speeding Up Nature
In most histories of thought, alchemy has been presented as a primitive predecessor to chemistry. This view is a deep misapprehension, one resulting from our modern inability to understand a time when the surrounding world was still regarded as holy. The historian of religions Mircea Eliade was the first to recognize that alchemy evolved out of the mystery tradition that underlay mining and metallurgy. The men who mined and processed iron and gold and silver regarded themselves as something of a priesthood, possessed of secret knowledge about Nature (with a capital N
). Metals were believed to be living organisms that slowly developed and changed within the body of the earth, much as a baby grows within a woman’s belly. The miners who brought the ore forth from the earth, along with the metalworkers who then processed the ore, were serving as midwives who helped speed up the birth process of the metal. It’s critical to understand that this belief system could arise and continue only so long as nature is viewed as alive. It is the modern scientific view of nature as a thing
that makes this earlier view seem so strange to us. Native Americans still hold the view of the natural world as not only a living being, but a sacred living being. Increasingly, in these days of pollution and global warming, many are turning to these older traditions, no longer dismissed as primitive, for guidance