It seems to me that many of us retain attitudes towards foods, which were garnered in the family home when we were children; and that the apple generally falls close to the tree. If mum and dad liked certain foods and cooked these foods more often, then for many people these influences remain strong throughout their adult lives. A bit like the children, who upon leaving the nest, build their own homes in the same street, suburb or town as mum and dad, keeping extended family close. Food like shelter is a primal need and is intimately tied up with our notion of emotional security.

As we expand the concept of family outwards and it becomes our cultural heritage, food choices again are inextricably linked to our regional and national identities. Here in Australia we can celebrate the rich diversity of our many multicultural strands and this happens most often through experiencing the foods and culinary dishes of these transplanted cultures, like Italian, Thai and Chinese foods – made available by the restaurants and takeaways, which have been created by the sons and daughters of foreign shores.

We are enriched by experience when we allow ourselves to move beyond the close confines of who and what we think we are. Just as our human species is strengthened biologically when we mate and breed outside of those whom we call our own. The cross fertilisation of genes, ideas and even recipes can make us all healthier, smarter and our lives definitely tastier. Our predominantly Anglo-Saxon backgrounds, have unfortunately, cursed many of us somewhat with limited culinary antecedents and if we do not break out of these restrictive walls, then we are condemned to eat poorly and to miss out on the more sublime flavours that life has to offer.

What and how we cook is often a bit like how we make love, we learn from experience a few things and then tend to groove these moves; somewhat unchangingly. Primal activities are a bit like that, not something that we muck about with too much, and what and how we eat falls into this category. We eat to refuel, to derive energy and sustenance from food, but eating is also a profoundly sensual activity. The nerve endings and taste buds inside our mouths feel every morsel as it slides about, and we experience our food in full technicolour, sensorama – if we are lucky enough to be in touch with our full five senses of taste, smell, sound, sight and feel.

So eating is a very personal activity, it is close to who we are, and yet we often eat in public, unlike other intimate activities like sex and going to the toilet. This sharing of the eating experience in communal structures, like cafes, restaurants and workplaces is a ritualised cultural activity. We bring our own mores, likes and dislikes, to this public performance of consumption. I am always reminded of the recounted experience of migrant children in the Australian school yard at lunchtime, as the contents of their lunch boxes were reviled by the Anglo kids because of their peculiar differences. As children we often fear what is not customary and uniform, and unfortunately many of us remain in this childish state, particularly around our foods and what we consider acceptable.

When people form intimate relationships, like marriage and close friendships, they are often confronted with the need to move beyond their culinary comfort zone in a bid to cement the stability of their relationship. The desire to share tastes and flavours is sometimes paramount to couples and their ongoing sense of emotional security. I regularly hear about the compromises being made by one partner or the other, and the effect that the changes to their diets has upon them, both positively and negatively. In fact this can be a major motivating impetus in getting people to come along to my cooking classes. A bit like going into relationship counselling I suppose, with both parties hoping that the inspirational influence of a neutral teacher may magically impart some shift in the culinary status quo of their relationship; and it sometimes does.

Seafood is a commonly held culinary ‘no go zone’, among many of the people who attend my classes. I hear again and again the refrain, “Oh I didn’t know that seafood could taste this way!” Whether they had an unfortunate early experience with a bad cook or perhaps have actually never tried the said example of fish or shellfish, due to the fact that mum or dad likewise had avoided the experience and did not cook these critters at home, the fear based result was the same. We often work out who we are by declaring the things we know that we dislike, “Oh I don’t eat fish, or oysters, or mussels.” I may have made this decision when I was 6 years old but I unquestioningly stand by it today. The walls around this individual are close and in yours and their face, perhaps it makes them feel safe. Eventually however there comes a time when the individual feels somewhat cramped by their stated dislikes, and this is when they often find themselves in one of my cooking classes, either alone or with their partner.

I speculate that the adolescent or young adult who has consciously rebelled against the tastes and predilections of his or her parents, usually has developed a wider and more far-reaching culinary diet – they still may not be able to cook but they may consume more different foods. This individual has broken away from the invisible ties that bind the obedient child to the emotional strings surrounding mummy and daddy. We are all on variable time lines regarding this necessary rebellion, some do it early and some very late, but eventually we all need to break the moorings and swim free; and perhaps then taste the sea.

Sacred Chef Cooking School on the sunshine coast.

©Sacred Chef

House Therapy – Discovering Who You Really Are at Home.

By Sudha Hamilton

House Therapy is Sudha’s soon to be published new book.

The Kitchen

The Ancient Greeks, who gave us many of the founding principles upon which we base our modern societies – democracy; logic; philosophy; literature and poetry to name but a few salient examples, had  a rich collection of gods and goddesses. Hestia was the goddess of hearth and home, older sister to Zeus and first born of the titans Kronos and Rhea – perhaps not as well known today as her siblings Demeter, Hera, Haides and Poseidon.  This may have been due to the fact that she was swallowed first by her titan father Kronos, who in  a bid to avoid being overthrown by one of his children, as prophesied, ate all his children, she was thus the last to be regurgitated, once Zeus had forced his father to do so.

The Romans also worshipped her in their homes and knew her as Vesta. The areas of responsibility for which Hestia was worshipped and sacrificed to, were most aspects of domestic life and in particular what we now call the kitchen. For it is around the cooking hearth or kitchen that a home or house builds up or out. Hestia was always toasted at the beginning of a meal in thanks for the hospitality proffered. She was probably where the early Christians appropriated their ‘saying of grace’ before dinner from.

Homeric Hymn 24 to Hestia (trans. Evelyn-White) (Greek epic C7th – 4th B.C.) :
“Hestia, in the high dwellings of all, both deathless gods and men who walk on earth, you have gained an everlasting abode and highest honour: glorious is your portion and your right. For without you mortals hold no banquet,–where one does not duly pour sweet wine in offering to Hestia both first and last. And you, Argeiphontes [Hermes], son of Zeus and Maia, . . . be favourable and help us, you and Hestia, the worshipful and dear. Come and dwell in this glorious house in friendship together; for you two, well knowing the noble actions of men, aid on their wisdom and their strength. Hail, Daughter of Kronos, and you also, Hermes.”

Interestingly Hestia was a virginal goddess and refused the suits of both Apollo and Poseidon. Perhaps this is where we get the separation of the sexual roles of the wife and mother in the home and the focus on providing nurture and hospitality instead. Hestia was seen as the giver of all domestic happiness and good fortune in the home and she was believed to dwell in the inner parts of every home. She was also the first god mentioned at every sacrifice, as she represented the hearth where sacrifices took place – this is the direct link to our kitchens today and the genesis of the sacred chef. There are very few temples of Hestia extant and this is thought to be because every home was her temple in the Hellenistic world. I think we can draw some intuition from this in our view of our homes being places of divine inspiration.

The kitchen has of late become a popular focus of interest, with TV chefs and groovy restaurants grabbing the public’s imagination. For House Therapy the kitchen represents our centre, our practical and instinctual selves. This is where we prepare food for family and ourselves. It is also often where food is stored in the refrigerator and pantry cupboards. Food is about survival and security. There is no bullshit about these things and the kitchen is a place where the elements of nature still regularly intervene. Fire on the stove and in your oven; water at the sink, earth in the bench tops and structure; and air in the extractor, fan forced oven and all around. You can be hurt in the kitchen if you do not pay attention to what you are about. Unlike the faux furies vented in the kitchens on TV, you can experience some real passions in these hot and pressurised places at home. You might be burning fingers and dishes, dropping scoldingly hot plates and crying bitter tears over chopped onions. The kitchen is where we show our real reactions to strong emotions, pressure in our lives and our appetites and jealousies.

Have a look around now at your kitchen, the colour of the walls and general lay-out of things. What is your first impression? What does it say to you about your instinctive self? Are you clinical or passionate? Are the walls white/neutral or vivid/strong colours? Is it large or small? Is the instinctual, raw and pragmatic you an important part of your life? Or is it hidden away or missing? The trend in studio apartment architecture now, to build them without kitchens and have neutered mini servery’s instead, is a reflection of a missing essential in sections of our culture. Stripping away the practical ability to fend for yourself by cooking your own food and becoming dependent on pre-prepared meals is symptomatic of us having lost our way along the journey. Is your kitchen well equipped? Can you cook? Do you enjoy cooking for friends, family and yourself?

Returning to the rich historical connection our modern day kitchen has with Hestia’s hearth, as mentioned earlier it was the place where the highly necessary ritualised sacrifices took place. These sacrifices usually involved a calf or some other domesticated animal and those involved with the sacrifice would share in eating the meat of the roasted animal. So the power of the sacrifice would be in the ritualised slaughtering of the animal in dedication to the goddess for a particular purpose – to bring good fortune upon whatever was so desired for example. Today the cook or cooks go into the kitchen, risking cuts, perspiration and burns, to prepare a celebratory meal for our friends and or family – Christmas, birthdays and other days of ritualised festivities. We may not consciously invoke Hestia or any other gods but the overall intention is the same, we wish to share good cheer with those we love and bring good fortune upon us all.

It is interesting to ask oneself what is true sacrifice and what does it mean in our lives today? When we think of sacrificing something, we tend to see it as foregoing or missing out on something so as to have something else. “You cannot have your cake and eat it too.” Which I have always thought was an incredibly stupid saying, because what is the point of possessing uneaten cake? A sacrifice I hear you say, perhaps a slice for the gods. Interestingly the Greeks and Romans would eat the cooked flesh of their sacrifice, offering the bones and fat to the gods and goddesses, but it was the life itself, that was the real sacrifice in my view. The word sacrifice means to make sacred, so whatever we offer up in dedication to the gods becomes sacred. Actually the word anathema, was the Greek word for laying-up or suspending something in wait for the gods, and it is has now taken on the meaning of something that is accursed, through its contact, down through the ages, with the jealous Hebrew  god, Yahweh; the Christian god. Our language, and lexicon of words, have taken an interesting journey over the last four millennia, and it is no wonder we are all a little confused at times. So we could make  a correlation between sacrificing something in our life and that thing, which  has been sacrificed becomes anathema to us or accursed. How do you feel about the things you have sacrificed in your life? A person’s love; a relationship; a career; types of food; alcohol; drugs; sex; lifestyle; freedom?  We do not live in a particularly sacrificial age, more of a ‘you can have it all’ age, but can you really enjoy it all and be present for entirely disparate things in your life? Do we appreciate things more when we make room for them in our lives? Perhaps sacrifice still has a part to play in our lives today, better sharpen those knives.

The kitchen is also a place of transformation, where base elements are turned into the gold of love and nourishment. Is your kitchen a space where magic like this happens, regularly or just on special occasions? Domestic kitchens have a great tradition throughout the West of being incredibly impractical, lacking preparation space and adequate and functional cupboards. This is now being addressed in more modern homes, as the passion is returning to the kitchen. I think that we suffered for a few decades from the ‘American wonder of white goods’ syndrome, where no home was complete without these wonderful space and time saving machines and that a mentality of faster was better grew up around them. Fast foods, sliced white bread, whipped cream in a can, all these travesties were accorded the haloed status of modernity and progress. When in actual fact they were soulless short cuts that ripped the heart out of good cooking. Yes we still do have a lot of gadgets in the kitchen but we also now understand that good food still needs dedication and application. Bread makers are great, but bread cooked in a wood fired oven tastes better and if it is naturally fermented sour dough even better. Espresso coffee from your home machine tastes a lot better than instant coffee.

Your kitchen is a place where you can practically respond to the basic needs of living. Is your kitchen letting you do this? Is your kitchen supporting you in feeling centred and secure in dealing with the vicissitudes that life often throws up? Are your knives sharp and well balanced? Do you have enough bench space when preparing meals? Does your stove cook the way you want it to cook?  If not then you are letting yourself down and going around with a bloody great hole where your centre should be. As a member of the human tribe you need to be able to fend for yourself, and the kitchen can empower you to be grounded in the here and now. Not wafting around on the ceiling hoping for the crumbs of human kindness to drop your way.

Things we can do to transform our kitchen

As a chef, who has owned and managed a number of restaurants and cafes, I know all about kitchens and their design downfalls. First and foremost it is about space and in particular bench top space where most kitchens, especially older kitchens, are lacking. Storage space comes a close second and it is in these areas that a solid beginning can be made in transforming your kitchen from a frustration trap into a pragmatic pleasure dome. Cooking is never completely easy, if it is, it isn’t real cooking, in my opinion, there must be some blood, sweat and tears in every great dish but not too much. Unnecessary suffering is not on anyone’s menu by choice.

Buy an island bench if you lack bench top space and cannot easily create more, they are great and I have several of them, and you can take them with you when you move.

Sharp knives, that are also well weighted in the overall heft of the knife, can bring a smile to any good cook and I always say, “happiness is a sharp knife.”

Obviously kitchens need to be clean and cleaned regularly for all sorts of reasons, hygiene, health and happiness. Clutter in the kitchen causes chaos and calamity, food takes longer to prepare and the energy around it is bad.

Trapped dead energy, in the form of rotting and old produce in fridges and cupboards, does not augur well for happy kitchen gods and thus producing yummy healthy and nutritious food; so clean out and clean up.

©Sudha Hamilton

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Cooking school on the sunshine coast, the Sacred Chef cooking classes, where you will create delicious food, eat, drink and meet new friends.

Is sex a mystical gateway, to a boundless place of untold pleasures and exquisite pains, in your life?

Sex, I think, is different things at different times of our lives. It reflects what we are seeking, at that juncture, and therefore, who, we are attracting into our life. For it is a union of energies after all, and as they say in the song, “it takes two to tango, baby.” Occasionally that saying has some negative connotations, and similarly our sexual experiences can at times be defined by our partner’s energies, for good or bad.

Making love, having sex, it is a moment when we return to our interior universe and tune into our sensory responses. It is an intensely personal experience, which is also shared, in an intimate revelation of our essentially animal natures. We roar and groan, grunt and gasp, in a symphony of respiratory action, for our ride to pleasure is carried on each breath. It is that breath, which makes sexual activity a possible doorway to the divine. Reading Tim Winton’s novel, Breath, you can sense the parallels between experiences of the ocean and sexual experiences. Metaphorical language used to describe the tumbling; submerged qualities inherent inside a wave are similar to the ocean of bliss, inside us, which can well up during sex. At times we are letting go to the inextricable force of the sea, as we must’ let go’ to the surging currents within our sexuality. We ride upon, and inside, our wave of ecstasy and our breathing triggers the biochemical reactions, which can awaken orgasmic brain activity.

Sex is most often heightened at the beginning of a relationship, when two individuals come together as strangers and begin a process of removing outer signs of independent identity. Clothing, which like a uniform represents each individuals place and possibly role in society, is stripped away and they stand naked before one another. Clothing can hide essential truths, about who we are, and allow us to pretend to be someone we are not. Sex asks of us, right at the start, to play the hand we have been dealt by nature ( I suppose cosmetic surgery has interjected here).  Sex asks us to bring the bare truth to this union, as the key to opening a doorway to bliss. Our feelings, at the beginning, can be on a knife edge, as we show parts of ourselves, normally well hidden, and vacillate between hopes and fears, regarding our acceptance by the beloved. We are not only showing our arse in public but celebrating its function and uses with another. It is a merging process, as we share and discover our erogenous nooks and crannies with another.  Our normally vigilant guard comes down and our pupils dilate, as we hold the gaze of our lover and drink in the cause of this new delight. There is the magic of the unknown in the air and it is charged with the frisson of the archetypal merging moment. There is glory and boldness, and there is surrender and humbleness, there is the charging of the stag with antlers aquiver, and the dissolving into an endless ocean of energy. There are intense moments of you and equally intense moments beyond you. There is the ride and there is the fall.

Once committed to the fruitful sexual act, and thus rewarded with acceptance by our new sexual partner, we bring a sense of hope and with it the possibility of a clean slate, in regard to an ongoing mutually rewarding physical and emotional relationship. For ‘gateway’ sex, as I call it, is a magical, sacred space and we can only access it when we have hope in our heart. The sexual realm, can ask all of us to embody archetypal energies, no longer displayed by our genders in the modern age. It can create a dichotomy or unresolvable dynamic tension, where what we play out sexually can never quite fit into the rest of our lives. It has a special place and demands distinct rules around it, for it to survive and prosper in the twenty first century. So many relationships break down here, as the magic fades in the harsh light of the day and countless tiny grievances mount up to close his or her heart away. Once that heart and hope are locked away then sex becomes a macabre shadow dance, where the bodies go through the motions but with no soul at play. It can be like someone has switched off all the nerve endings, and more importantly all the meaning, from the activity. It is like making love whilst encased in a thick glove of suspended despair. The individual has returned to that individual space and no merging is possible anymore. When love dies it is a very sad day and our consciousness’s run endless reruns of sepia tinted memories to drive all joy away. Grieving the loss of love is probably the most traumatic experience we all will experience in our lifetimes. Like the bush after a fire, everything is black and burnt away. There are skeletons of trees, which mark how high our joy once reached. The echo of love’s laughter keeps the birds at bay. For a time nothing new will grow here and the skies are always grey.

Many of us have put away the magic of sex into the bottom drawer of an old cupboard, which we never use anymore. Somewhere inside of us we have sworn off this disrupting force and condemned that last great hurt to be the final one. We may masturbate our selves, often or not, but without the emotional commitment of another’s fumbling touch. Sex is a momentary relief to help us get to sleep or a frustrated release that doesn’t stain the sheets. Layers of emotional scar tissue have built up hard upon our souls and the smile we may offer another is firmly closed indoors.  When, and if, love returns to these shores it faces a long thaw and the messianic job of raising Lazarus from the dead. I know from my own personal experience that there can be a physical delay in being able to respond sexually after a long lay-off. It is like those layers of calcified hurt must be given time to melt away before my penis will trust enough to fill with blood and stretch out to meet the new day.

Returning now to that time, when we have just established honest sexual union with our new partner and that sense of being ‘in love’ is reciprocated.  Can you remember what it is like? When every part of their body is simply amazing and emanating some intangible quality. To touch their skin is the greatest pleasure you have ever known and it is all holistically connected with some cosmic secret that you just had no idea about before it happened. When you wake up in the morning and glance over at this beatific being, lying next to you and the realisation hits that you and, he or she, are ‘together’. This is the magic realm and it is often bitter sweet for our cynical selves to recall this state of ‘in loveness’.  We have developed the habit of ‘putting down’ such heightened states labelling them  as ‘the honeymoon period’ and quickly assuring the occupants that it will be over before you know it. You cannot stay too long in fairy land and Peter Pan must grow up to face the grim realities of a real relationship. Yet today, even in the age of ‘fast food’ marriages and divorces, we still clamour to be ‘in love’ and now the Internet has brought the supermarket experience to shopping for love and relationships.  In aisle one, we have forty five year old, divorced Capricorns with a penchant for reading the newspaper on the loo; in aisle two……..

How do we integrate magic into our hum drum lives? How do we honour the gods in our lovers and in ourselves? Can we maintain a sense of reality? Can we go to work; support the family; clean the bathroom; listen to the gripers and whingers in the average world; and still delve into the delicious, dripping divinity of another realm?

Is sex a mystical gateway, to a boundless place of untold pleasures and exquisite pains, in your life?

©Sudha Hamilton

designSauce graphic design studio sunshine coast

RAISING CHILDREN CONSCIOUSLY

Subheading : Parenting for a peaceful world.

By Sudha Hamilton & Suzy Barry

Is parenting a thankless task of unfathomable consequences or an opportunity to bring a keener light of consciousness to our universe?

Parenting is a state that resides deep within the lands of instinct and tradition. The most common determinant of your parenting instincts is your own parents and how they parented you. Depending on the circumstances you may either repeat that act of parenting or do the opposite in reaction to the unwelcome reminder of your own parent-induced trauma.

This repetition in parenting behaviour patterns is condemning us to keep on making the same mistakes again and again. If you do not take responsibility for raising your children in the most enlightened manner possible then how can you ever expect them to take responsibility for themselves, their health, their state of mind and their ability to love. It is a challenge to stand apart from the ever repeating cycle and honestly ask yourself, “what do I want for my child in every moment?”

It is those moments that make up the whole. So what does it all mean? How can we apply the same level of consciousness to raising our children as we do to our own issues? Here are some practical solutions for ‘aware parenting’.

The “Fourth Trimester”

The first few months of new parenthood can be considered the “fourth trimester” of your baby’s life. For parents they are the most intense, but need not be the most difficult! Humans are born at the earliest maturation of all mammals. Consider other mammals that are born almost as fragile and dependent as humans. A baby orang-utan is carried almost constantly on its mother’s body until it is capable of dealing with life on its own. This is a useful way to look at the early months: it helps to separate the advice based on this premise and the advice characteristic of a fast-paced, ‘get things done’ society.

Controlled Crying

Controlled Crying is an example of a common practice considered to be harmful and unnatural by many. Keeping your baby close is what’s best for baby and your relationship with them. You might say, “There are no predators in the nursery, my baby is safe,” but the hollow sound of a baby’s unanswered anguished cries indicates a type of predator, a human emotional predator, which can engender a sense of abandonment and is extremely distressing for the infant. The Australian Association for Infant Mental Health has expressed concern and does not encourage this practice of Control Crying and other variations on the theme, which essentially disregard the only method of communication available to your child. Babies and young children have shorter sleep cycles providing more opportunity for awakening but also more REM sleep and hence, essential brain development. This means that if those inconvenient awakenings that infants are prone to in the first two years or so, are by-products of the short sleep cycles, which are vital for their brain development. Controlled Crying and other sleep training methods designed to keep children asleep for longer periods, must train them out of these shorter cycles, hence rob them of their quota of REM.

Physical touch

English psychiatrist John Bowlby, developed in the nineteen sixties, what has come to be known as attachment theory. This theory holds that babies thrive best on having a secure touch orientated attachment to their parents, being constantly held rather than being placed in a pram or cot. More recently science has detected positive benefits to the babies immune system when they are predominantly held in states of physical closeness to the mother or primary carer.

When you think about it, it is not so surprising, having been inside the womb for nine months, the transition from mother’s body to spending large parts of the day in a pram or cot, away from the reassuring heart beat of the mother does seem harsh. Jean Liedloff in her nineteen seventy five seminal book, The Continuum Concept, named this vital stage in early childhood care the “in-arms phase.” Spending several years in the jungles of South America with a tribe of Indians, she observed a different and decidedly more nurturing way to raise children.

Skin to skin contact is a vital physical reassurance to the newborn child and like our monkey forebears this contact provides a successful two million year old continuum. Strapping the baby to the mother by means of a sling or other similar device allows the child to be part of the mother’s energy field and has been a part of numerous cultures throughout the world; in Africa; Asia and beyond. Through observation the baby is also learning about the mother’s universe, her day-to-day activities. Beware though of the front packs where the legs hang straight down, they are not good for spinal development. [STUDIES?]

Rochelle L. Casses, D.C, taken from http://continuum-concept.org/reading/spinalStress.html

“A baby’s spine is placed in a compromising position in many of today’s popular carriers. If the carrier positions the infant upright, with the legs hanging down and the bodyweight supported at the base of the baby’s spine (i.e. at the crotch), it puts undue stress on the spine which can adversely affect the development of the spinal curves and, in some cases, cause spondylolisthesis (forward slipping of a vertebra on the one below it).

Spondylolisthesis is documented in approximately 5% of white males, but is prevalent in native Eskimos (as high as 60% of the population is affected). There has been much discussion on the high percentage of affected Eskimos as to whether it is a genetic predisposition or related to environmental factors (i.e., papoose carriers). Knowing how dynamic and vital the biomechanics of the spine are, I believe that environmental factors are the cause. If the trend continues in the U.S. to carry infants in carriers (or place them in walkers, jumpers, etc.) that place their spines in a weight bearing position before the spine is developmentally ready to do so, I believe we will see an increase in the incidence of spondylolisthesis”

Breastfeeding

The World Health Organisation recommends breastfeeding for the first two years and beyond. The WHO encourages food as a diet of food and bm after 6 months, exclusive bfeeding up to 2 years and beyond.

“Promoting appropriate feeding for infants and young children

10. Breastfeeding is an unequalled way of providing ideal food for the

healthy growth and development of infants; it is also an integral

part of the reproductive process with important implications for

the health of mothers. As a global public health recommendation,

infants should be exclusively breastfed for the first six months of

life to achieve optimal growth, development and health.1 Thereafter,

to meet their evolving nutritional requirements, infants should

receive nutritionally adequate and safe complementary foods while

breastfeeding continues for up to two years of age or beyond. Exclusive

breastfeeding from birth is possible except for a few medical

conditions, and unrestricted exclusive breastfeeding results in

ample milk production.”

http://www.waba.org.my/docs/gs_iycf.pdf

The WHO’s recommendation to exclusively breastfeeding to six months should not be mistaken as an instruction to wean at six months. There are wonderful benefits to full term breastfeeding. Six months is such a premature time to wean when the human history is taken into account as is the world’s current population. If you can do it, the best foundation for ensuring your child’s needs are being met is to breastfeed on demand for the first year and as long as is mutually desirable. Some time in the second year, the child’s understanding of others’ needs may grow to allow you to gently begin to assert your own needs, your own instincts and your child’s reaction are the best guides here. Breast milk changes with the growing infant and is undoubtedly the best source of nutrition for a young child.

Toddler Years and Beyond

The toddler years are the beginning of individuation and undoubtedly the most challenging for many parents and children. The toddler is becoming aware that they are separate people and their own desires are emerging and taking control of their body, mind, voice and spirit. The age of the tantrum is upon you! How many of us have looked at or partaken in a sort of release therapy? Toddlers should be release therapy practitioners. They are open valves of emotion, they live in the moment and embody the oneness that so many of us are striving for.

Raising toddlers consciously means not crushing this exuberance, whilst guiding your tremendous toddler in the ways of the world, via your own personal boundaries. To parent authentically is to allow your toddler to express themselves within the boundaries you are comfortable with. There is no benefit to the toddler allowing them to climb on your head, while you patiently wait for their exuberance to change to respect, you need to indicate that you have personal boundaries. They are now ready for them. In teaching them that you need your boundaries respected, they will learn to give this respect and expect the same from others; here we have the foundation of respect for self.

Gentle Discipline

Gentle discipline means respecting your toddler as another human being. It does not mean allowing them to walk all over you as this is rarely what the toddler wants or needs. Gentle discipline involves negotiation from a place of empathy with a view to a long-term goal, as opposed to short-term convenience of an obedient toddler with eyes downcast in shame. Shaming and physical punishment/ solitary confinement (time-out) have become the cornerstone of popular discipline. This is what Robin Grille, psychologist and psychotherapist, in his book Parenting for a Peaceful World terms operating in “Socializing Mode”. The socializing mode is characterized by the preoccupation with social norms and producing children who will function well in society, be employable, polite and well mannered. In order to train children it is necessary to curb their natural desires in some way. Every time we employ these conventional methods, we are attempting to “break” our children. An obedient animal has its sprit broken, and every time this happens to a child, a little of them must surely die.

Redirection

If you see your child becoming aggressive, don’t wait for them to hit someone, and then punish them. Intervene, ask if they are feeling angry and tell them it is not acceptable to hit people, but that it is just fine to feel angry and invite them to belt a cushion to alleviate their frustration. This can be great fun!

Negotiation

Invite and employ negotiation. Think about the wonderful skills you are passing on by respecting their desires enough to negotiate. Blind obedience loses its appeal somewhat after about age 10, then we value initiative. Probably one of the few simple formulas: If your child doesn’t want their nappy changed, but it is stinky and you need to go out. You can say: “We have to change your nappy, but would you like to bring this toy with you, or this one?” Or “We have to change your nappy now, but would you like to do it on the change table or on the couch?” This alleviates the monotony a toddler must feel of not being in charge by giving them a choice within your own boundaries. You need to go out now – that is your boundary – so within that, what can you offer?

Allow Expression

Frustration abounds in the toddler years, they are becoming independent in so many ways, but their natural exuberance means that they are often met with opposition from parents and from their own capacity. Allow and encourage tantrums, they are the toddler’s therapy; they are valid expressions and should be honoured. If your child wants chocolate in the middle of shopping and you don’t want her to have it – fair enough! But…she will be upset and though it wouldn’t distress you that much, it is the end of the world for her, so there is no point telling her it’s not! Let her sit on the ground and have a ‘tanty’, really what’s the big deal, be brave and weather the disapproving glances of the old ladies who ‘never would have had that in their day’ or who would ‘have given them short shrift’. Remember, it is children brought up under that paradigm who pack the waiting rooms of therapists, and whose depression levels have hit record levels. Honour your child and focus on your child and you will be amazed at the transformation after she has grieved the chocolate experience that never was.

Look behind the behaviour

It is important that you delve beneath the behaviour presented by your child and always ask, “Why?” A holistic way is to look at the whole child, not just the behaviour you would like to stamp out. What is happening for your child that is making them react in this way? Can you help them? As we all know; it is always better to deal with the cause than the symptom.

Unconditional Parenting

Alfie Kohn has published works including “Unconditional Parenting” on the problems with a system of punishments and rewards. We are not dealing with a rat, which is what behaviourism was based upon. (The faith in a punishment/reward system is based on studies conducted with rats and morsels of food; not humans).

Withholding love and approval sends a message to our children that they are only lovable if they do what we want, what a concerning idea to take to the world! The idea is to ‘work with’ your children to achieve the best consensus for all involved, instead of ‘doing to’ them – in order have your own laws obeyed. For example, a punishment is something you do to your children; instead consider working out a solution that is acceptable to all parties.

Mutual Respect and Authenticity

These are perhaps the most important elements that underpin all aspects of Gentle Discipline. When your child does something that makes you angry tell them so just as you would your partner. Communicate with your child with respect, but with feeling and authenticity. Your children want to know you. Your needs are also important, a self-sacrificing parent is not being authentic and our children can feel it. If you have had enough of reading “Maisy” after the 50^th time that day; stop. Offer another suggestion, or just say, I need a break and offer an alternative activity that doesn’t involve you…or Maisy. Your child should respect your threshold, as you should respect theirs.

The bigger picture

Are we parenting today in a manner today that is all about making things easier for parents or are we parenting for healthier conscious children? Is placing six month old babies in full time childcare in the best interests of that child? Are we relinquishing our parental responsibilities over to paid professionals for purely economic reasons? Economics is after all, about the value of “things”. What is the value of a well-loved child throughout his or her lifetime?

There is a millennium of violent, exploitive and sadistic cultural behaviour towards children entrenched in our collective unconscious, and only a handful of sporadic decades that have been characterised by the desire to nurture and value children. Robin Grille prefaces his book by saying, “The key to world peace and sustainability lies in the way we collectively relate to our children.”

This might not be the first occasion in human history on which this idea has been expressed. Today however, groundbreaking research has brought new confirmation to this ancient idea. Our understanding of early childhood development has grown so rapidly in recent years, that we can now say the following with unprecedented confidence: “the human brain and heart that are met primarily with empathy in the critical early years cannot and will not grow to choose a violent or selfish life.” This is Robin Grille. Parenting for A Peaceful World.

There is a link between how we parent our own children and the levels of violence and degradation in our communities. Each moment with our children provides the opportunity to foster respect for self and others, to nurture them with the same enlightened quality of love that you desire in your own life and to above all allow their individual spirit to flourish. When you as a parent are temporarily subsumed by your negative emotions (rage, despair, and the like) find ways to vent these elsewhere away from your children, remembering that in reality they are often just very small children, not the “Toddzillas” they sometimes feel like. As with all moments that seem to be overwhelming remember, “this too will pass.”

There is no future in a return to a spurious golden age of discipline and authoritarian control, as often promulgated by media commentators. This was clearly a time characterised by violence and force. There is no turning back the pages of time and there is no quick fix, raising children consciously is time consuming, challenging and the true consequences of an act of love.

References

Parenting for a Peaceful World

By Robin Grille

Longueville Media 2005

www.our-emotional-health.com

The Continuum Concept

By Jean Liedloff

Penguin Books 2004 reissue

Unconditional Parenting

By Alfie Kohn

Aria Books

The Natural Child – Parenting from the Heart

By Jan Hunt

New Society Publishers, Gabriola Island BC 2001

The Aware Baby : A New Approach to Parenting

By AJ Solter

Shining Star Press, Goleta California 1998

The First Relationship – Infant & Mother

By Daniel N Stern

Harvard University Press 2002.

©Sudha Hamilton

Appeared in WellBeing Magazine

Midas Word

www.sacredchef.com

Heading: Emotional Healing.

Subheading: Af-x Release Therapy.

What first attracted me to Af-x Release Therapy©, was the notion of respect for our own mind’s ability to heal ourselves, inherent within its philosophy. Here, it seemed, was a process that put the onus on self-responsibility, instead of the almighty therapist. Having tried numerous therapies, I now have a greater respect for anything that puts me in touch with my own wisdom, rather than something that makes me dependent on someone or something else. It intrigued me, too, when I was told there would be only three sessions and I would not be required to speak much in any of them. This was definitely like no counselling I’d had before.

A Zen-like flavour pervaded my encounter with Af-x’s founding practitioner, Ian White, with few words on my part and from him a confidence in my ability to “right my own mental and emotional cart.” The silence growing within me was a welcome change from the usual chatter as I listened to him outlining the coming sessions. Why was I here? I suppose you could call it mild depression. I was also interested in experiencing this therapy. Closing my eyes and sitting back in my chair, I opened my mind to the words being spoken to me.

Af-x Release Therapy© is based on the work of the School of Affectology, developed by Australian psychotherapist, Ian White. Its roots are in studies are in studies of early childhood and the discovery that we develop a subtle emotional sense well before we begin to think conceptually. In the period of birth to 18 months, we’re developing our feeling selves long before we learn words and how to think in a narrative way. We learn what feeling responses work for us and this is the basis of the development of our emotions. This information is stored by the limbic brain, there to be called on when we require an emotional response. The process is referred to as neuro-encoding. Many of the scientific studies of this early learning period are covered in books by Goleman, Damasio, LeDoux and others.

“Of course, our affect -meaning emotional reactions, are immediate and don’t allow us to think about them because they are happening at a subconscious level – the reactions defy our rational selves,” says Ian. “Through this we build a habit of feeling,  that eventually grows into our own unconscious sense of self.” Af-x Release Therapy© predicates that these first learning’s have a powerful influence on how we react emotionally throughout our life, often without realising why. As these feelings are experienced pre-verbally, it is, Ian’s view, ineffective for the client to attempt to “talk it out.” “What is important is to allow the client to focus on, and safely reach, that inner feeling space, and it’s only through silence and a quietening of the mind’s chatter that this is possible,” says Ian. “Once there, the subconscious mind’s own sophisticated self-correcting gear is available to a simple ‘reminder like’ suggestion.”

“So isn’t this just hypnotherapy?” I put to Ian. “I prefer to use the term ‘assisted self attention’, or ‘focus  on feelings’, as it’s not necessary for the client to be in any particular state for the process to work, and the term ‘self attention’ also describes the meditative state, which I think is a closer fit for this work,” responds Ian. “Also, what is integral to understand here is that, unlike hypnotherapists and all other counsellors and psychotherapists, we are not responding to a particular complaint voiced by the client, because of course the client has not said anything. The Af-x practitioner is appealing to the client’s own innate ability as a perfect being to make the necessary adjustments to their emotional self.”

As I hear these words and ruminate on being a ‘perfect being,’ memories of my own spiritual journey filter into consciousness. I remember being told stories by my spiritual ‘master’ about how insanity was dealt with in the East, in the time of Lao Tzu; how the suffere would be locked in a cell in complete darkness with no contact with any other person, meals being slipped under the door. It sounded barbaric but, apparently, it was often a quick cure as the inflamed mental state was not pandered to and an encounter with the”original face or self” was hard to avoid. The strict adherence of the client to the no-speaking approach in Af-x therapy and the self-attention consciousness of the meditative state ring a few bells for me, so I am not surprised to learn that Ian White trained as a Zen Bukkyo monk in his earlier years.

“Yes, I sat in Zasen in black hakama robes, being whacked on the back with an oak walking stick by the senior monk and scrubbing a sterile, perfectly clean floor over and over again, and all that other exciting stuff, but I never really took to it because it didn’t deal with my impatience about helping bring peace to my fellow person,” says White.

It is perhaps that focus that has led Ian to a life devoted to assisting in the healing of thousands through the development and refinement of Af-x Release Therapy©. Through the School of Affectology, Ian White has trained Af-x practitioners in Australia, the US and Europe. He and those who are using the therapy in their work have had particular success in dealing with those apparently suffering from the many forms of depression, as well as a host of other mental-emotional problems. Ian says, “One of the most important aspects of the Af-x approach is that we do not consider that ongoing psychotherapy is productive in changes for the better. In fact, ongoing therapy actually gets in the way of people making the mental and emotional change choices that bring about success.”

“How do you monitor whether three sessions are enough or are effective at all?” I ask.

“Over the past 10 years, every Af-x client has been asked to participate in a feedback system,” Ian ventures. “Questionnaires are sent out guaranteeing that the client’s responses will remain confidential and anonymous. We just get the pure data and so we know in the majority of cases that it is working.”

Many ex-clients have come forward to volunteer their personal stories about their experiences with Af-x. It’s through this process that I am able to read through testimonials from clients who have visited an Af-x practitioner. Although these people range widely in age and circumstance, there’s a common theme, which runs through their experiences. In nearly all cases, they were previously informed by health professionals that they were suffering from depression, panic attacks or stress and required medication. One testimonial in particular caught my attention – “Lisa’s Story.” I think it was because, being a teenager, Lisa (not her real name) conveyed her situation with that rawness and emotional honesty often seen in her age group.

Lisa’s Story (age 17)

“For many years I suffered from what is known as clinical depression, a diagnosis I received from psychiatrists and doctors. From the early days of my problem, I was prescribed various antidepressants. I also suffer from Obsessive Compulsive Disorder and Chronic Fatigue Syndrome. During this time, I thought about suicide on many occasions. Life seemed to be of no use, no purpose, and I didn’t want to spend the rest of it living in the big black hole I seemed to exist in. I felt lost and alone. No one knew how to help me. Of course, many people tried to help, but for a long while I suffered alone, thinking I was beyond help; just willing myself to die. On more than one occasion, I attempted to take my life, never thinking I could find any solutions to getting any better than just coping from day to day, taking drugs and lashing out at everyone and everything around me.

“My friends and family were desperate for my recovery. Endless visits to the school counsellor seemed to make no difference. I spent many months ‘in therapy’ with a psychiatrist. Same outcome. Those many years of taking antidepressants and even alternative natural medication resulted in no answer. In fact, things were getting steadily worse. Quite apart from my depressive sickness, there was a steadily increasing pressure on me to get better. Pressure that people who had no idea of the loneliness of me applied. I know they had the best intentions, but they didn’t know they were adding incredibly to my burden.

“Then my parents heard about Ian White and his work, which he called Af-x therapy. My parents had no idea how it worked and, quite incorrectly, translated it to me as being ‘hypnotherapy.’ This, of course, didn’t help my expectations and I was opposed to the idea of seeing him from the start. In fact, I was very sceptical about the idea, I thought it would be another case of crazy person with crazy antics claiming to have all the answers. For this reason, I refused the treatment.

“After months of my family pleading with me to ‘give it a go’, I reluctantly agreed. In all honesty, that was merely to stop the pleading and give me an excuse to say to them, ‘See, this didn’t work, either!’ I walked into his rooms, making it very obvious that I didn’t want to be there and I was only there to ‘shut everybody up’.  Of course, I was determined to derail anything he was going to try with me. As a result of my many visits to other counsellors and therapists, I was certain I knew how to handle him to my own ends.

“But I was very surprised at his approach. Now, in hindsight, I would say I was pleasantly surprised. Ian was lovely and considerate of the fact that I had been pressured to undergo treatment. He talked about that pressure right from the outset and gave the impression that he knew all about how I felt about ‘everybody trying to tell me what’s best for me’.  He made me feel very comfortable and relaxed and told me I was ‘the boss’. In other words, he did not do or say anything I was uncomfortable with and I was given no reason to oppose the idea of going ahead with helping myself out of the dilemma.

“He explained the procedures of Af-x very clearly, removing any idea that there was ‘a mystery’ about what he had to offer. Ian explained he didn’t want me to talk unless I wanted to ask a general question about the treatment. He explained why it was important for me not to try to put my problems into words. That was a great relief, because I had been trying unsuccessfully to put my problems into words for years. I had always left counsellors’ offices wondering whether I had really explained things in a truthful way.

“After my third session I thanked Ian for his time and walked away wondering when and if I would notice any change. In some ways, even though I had enjoyed my time in the therapy, I still couldn’t see how it could help to ‘say nothing’ and ‘take notice of my self’. I did what Ian suggested and tried not to analyse what we had done in therapy. As a matter of fact, I tended to forget I had gone to see him.

“About a month later, I stated to feel very strong, physically and emotionally, and I decided to stop taking medication for my depression. I had depended on that medication for such a long time, that there was a part of me that seemed to be saying, ‘Well, I’ll stop taking it and that’ll prove that I can do without it.’ But that didn’t happen. I started to notice that my energy levels were gradually rising and my desire for sleep was declining. I also started to notice I had a calmer and less aggressive approach to negative situations. My friends, my family and my teachers all noticed and commented on this change. I no longer felt a need to resolve my problems with violence, verbal or otherwise, and for the first time in my life I felt happy. Although I did not understand how the therapy worked, I remember on many occasions, the things he said and explained came back to me in those moments when I once would have become depressed or lost my temper.

“Today, eight months after my therapy, I am still not taking medication, I’m attending the gym three times a week and I seem to not react to things as I used to- angrily. I receive compliments all the time on how much I have improved in all areas of my life. At times, these comments are about changes that I think are obvious, but sometimes I’m surprised that people have noticed some of the more gentle changes to who I am. I feel like I have eventually found myself, and found the person inside that I once used to be, and found the person I can be.”

No analysing?

The idea that we can undergo change without analysing it, talking it through and even intellectually understanding that change is baffling for many people. In many of the volunteered stories I read the most common response was: “I don’t know how this thing worked but it did.” Ian White talks about ‘re-education’, that the work of Af-x Release Therapy© is all about re-educating our early emotional selves. This is subtle stuff and it doesn’t employ any high tech gadgetry….well, except, that is, for the most sophisticated gadget of all, the human mind. Perhaps as we evolve further we will learn to value the finer workings of the human brain. At present, our models of our own consciousness are computers, which in truth are terribly inadequate.

For many people, the whole purpose of their visit to a counsellor is to pour out their problems, so this ban on words can be a major deterrent. Ian explains it’s absolutely vital to the success of the therapy: “As soon as you listen to their story you are complicit in their world paradigm – the half truths, the snippets of pseudo self-help theories they’ve picked up and applied to their own situation; and you are caught in their web with them. The Af-x practitioner comes clean to the table and bypasses all this completely, working directly with the subconscious emotional mind.” White likens this process to the Zen therapeutic approach of “holding the mirror firmly.”

After speaking with Ian for many hours about his past training and personal experiences, I begin to get a picture of how this therapy has come into being. The development of Affectology has been a constant evolution of a work that began with a desire to understand the qualities of consciousness. Having at its core a profound respect for the ‘perfection’ of humankind, it’s a therapy for a conscious age. Also, at that core seems to be a deep concern for the way society believes many of the damaging myths about our mental and emotional wellbeing.

How was it for me? I experienced an upsurge of self-belief immediately after the sessions, which I had over a three week period. My self esteem, which had been low, due to a failed relationship that had ended some 16 months before, felt markedly stronger at the conclusion of the sessions. While I was suffering only a low level of depression, the results were gentle and subtle, yet definite. As for curing ‘the human condition’, Ian White maintains strongly that our human condition is already perfect but needs some guidance for reflective emotional and mental healing. That’s the nature of Af-x Release Therapy©.

There are now a number of practitioners who have been trained by the School of Affectology in Australia, the US and Sweden. Ian White is currently in Greece, training practitioners in Athens.

©Sudha Hamilton

Appeared in WellBeing Magazine.

Eco Living Magazine

Midas Word

Cooking school on the sunshine coast, the Sacred Chef cooking classes, where you will prepare great food, discover new recipes, eat, drink and meet new like minded people.

Imagine if you will, that you lived in a world where every day you were told that you had no influence on the really important things in your life. Imagine that you were born to parents, who likewise, believed that they, and you, had no power to affect the way life was; and that they also had been born to parents, who were very sure, that they too, were powerless in this manner. Generations of firm belief and concomitant proof, through life experience, that this was true. That reality was operating outside of you and that you had no noticeable effect upon it, it would go on doing what it would do, whether you were there or not. The sun would come up in the morning and set in the evening; the rain would fall from the sky when there were precipitating circumstances; people around you would live and die – and all of these things would happen, pretty much without your direct input making a world of difference. Imagine what affect this would have upon your sense of self worth and attitude towards your existence.

Well, welcome to the real world, and to the psychological basis of your life and the lives of the majority of the six billion people living on this planet we call Earth. Newtonian science has for the last four hundred years firmly placed us outside of reality, as spectators in our own life, able to measure things but not much else. We have been taught and told, as were our parents, that life and matter happens independently of us. We can of course engage in transmutation of substances, if we follow strict rules for doing so, in a laboratory under controlled conditions and with the appropriate levels of technological education. Our subjective consciousness, our sense of who we are and how we process the sensory experience of our lives,  however, cannot directly interface with existence. It can bear witness and it can measure, and oh what pleasure can it be to measure, everything. Science has measured and identified and named much of the fabric of our known universe, we know a hundred different names each for a billion different things we have never experienced; and most likely never will. I suppose it is a bit like that old Islamic idea of there being 999 names for God. Our Western scientific heritage has set us up as the ultimate arbiters of measurement and not so much good taste.

For the taste of powerlessness is one reason why, I think, that we have massive levels of depression in our modern cities and why we are medicating, or sedating, vast numbers of their inhabitants. Now smarties can put up their hand and say well Newtonian physics is dead, it died in 1904 with the discovery of Quantum Mechanics, but I would reply, that this fact is a well kept secret, culturally speaking, and that the greater majority of human beings are untouched by its revelations. Even Einstein struggled with accepting Quantum physics basic premise and resisted its outcomes for decades. The uncertain nature of The Uncertainty Principle does not lend itself to the delusional controlling proclivities of generations of white coated lab assistants and the population at large. We are all in love with the idea that we can benignly go about life, if we stick to the rules as Science has laid out for us, derived from all that measuring, and, like a good anti-depressant, avoid the lows by sacrificing the highs.

So the good news is, that on the most basic level we can perceive matter, the sub-atomic level, we actually do effect whatever we attempt to observe or measure, our consciousness of it changes it; and so the deadening spectator sport, that was Newtonian physics, is now obsolete. The bad news is, that the reality of this over the last hundred years has failed to bite, or be taken up by us, the masses, and that our lives continue to be mired in the complacency of our previous understanding of the workings of reality. Which means, that while we live in a truly wondrous world of modern scientific genius, the greater majority of us only get to experience it, as consumers, as if we are watching it on TV- and I reckon, that discovering ground breaking shifts in human evolution, via the Discovery Channel, years after they happen, is not an individually deeply rewarding experience. As populations in our cities, have grown and grown, we have replaced concern with the direct experience of the individual with statistical concern for the majority percentage of the many. Which is why so many people can still be unhappy or depressed,  despite the fact that their lives contain less death, hunger, poverty, disease, and numerous other positively indicated quality of life evaluation measurements.  Western medicine is a statistical science in practise and theory and concerns itself ultimately with the individual only as a unit of population. The pharmaceutical industry, which funds the medical behemoth in part and provides it with its tools for healing, is predicated on the double blind testing of its drugs and their ability to work on the greatest statistical percentage of people with as few side effects as can be managed.

“Over the last 30 years, rates of depression have been steadily increasing in Western societies. In the last ten years, consumption of antidepressants has doubled in the most advanced Western countries. Today, more than 11 million Americans are taking antidepressants. The estimated number of people in Britain taking antidepressants is two million. In Australia, 66 percent of those seeing a GP for the first time about depression have a chance of being medicated – in most cases with antidepressants. These data are so stark that most of us and our institutions prefer not to think about them.”

Dr David Servan-Schreiber, Clinical Professor of Psychiatry, Pittsburgh University School of Medicine

Author of Healing Without Freud or Prozac, 2004, Rodale.

So we live in a world, where care and concern, is officially monitored in terms of our per unit participation in demographic data for various population studies. We read in the newspaper, or online, about rates of unemployment, rates of breast cancer, rates of life expectancy, and rates of mortgage defaulting etc. We learn that if something affects the many then it must be powerful and have substance – it must be real. An example of this is the many chronic health conditions, which began under clouds of suspicion, Chronic Fatigue Syndrome began as this shady condition affecting bludgers and other weak and lazy people; Bulimia and Anorexia were likewise considered examples of neurotic women’s problems; ADHD is still doubtful in many people’s minds – but once weight of numbers builds up, then democracy grants acceptance for these diseased manifestations into the canon of medical reality. Pharmaceutical companies then go into overdrive to come up with a drug to cure them – often recycling ones that did not work out for other diseases, like Ritalin, now the drug of choice for ADHD and ADD.

Common sense is most people’s strongest definer of reality, meaning if the largest number of fellow citizens consider something to be so, then it must be so. The term common sense also has many subtle strands of meaning: its common sense! Can be exclaimed to mean that something is so manifestly obvious, that its truth cannot really be questioned. For something to be of common sense, it must appeal to a primary indicator of what is true, which is shared by the greater majority. We school our children in institutions made up of hundreds and sometimes thousands of pupils, we encourage socialisation and the herd mentality that goes with it. Common sense must survive the sometimes brutal testing of the mob and therefore have the appeal of being  the lowest common denominator.  Common sense is very often paraded as a decidedly uncommon virtue by those wielding it in argument.

I question whether common sense is the most apt indicator for the understanding of truth and also whether capitalism – the so called ‘free market’ and selling things – is the best distributor of truth. How will we, the masses, discover the changing nature of humanities perception of physical reality? Through our consumption of product, which has been created in light of the technological changes made possible by subatomic particle physics, and through the consumption of media informed by it. It has been over a hundred years since the first experiments baffled and perplexed physicists like Nils Bohr and Werner Heisenberg, before ultimately turning them 360 degrees around in  a new direction. Yet most people have no idea about this reality shaking, new awareness and the consequences to our culturally accepted perception of what existence is made up of and our consciousness of it.

“I think it would be misleading to call particles, the entities involved in the most primitive events of the theory (quantum topology) because they don’t move in space, they don’t carry mass, they don’t have charge, they don’t have energy in the usual sense of the word.

Q – So what is it that makes events at that level?

A-  Who are the dancers and who the dance? They have no attributes other than the dance.

Q-  What is they?

A- The things that dance, the dancers. My God! We’re back to the title of the book.”

Physicist David Finkelstein & author Gary Zukav

The Dancing Wu Li Masters, 1979, Hutchinson & Co.

So the nature of matter, at the most fundamental level known to humanity, is a dance of energy and barely understood as matter. We have gone on, since the publication of this book, to comprehend that much of our known universe is in fact empty space and that we could fit all the actual particles or dancing energy, which make up the six billion people who inhabit the Earth, into a small suitcase. So perhaps  Mother Earth is travelling light after all and cataclysmic disasters, like that which wiped out the Dinosaurs are not such a big deal, sub-atomically speaking anyway.

The most important aspect of this to understand, is that how the universe is perceived by those who make it their business to care, has had a filtering down effect upon humanity since the beginning of time. It may seem so much irrelevant bumph to those firmly rooted in the here and now of survival and making money, but once those, who wish to lead and control the rest of us, get hold of this information; they then utilise it for their own ends. In the West we are still greatly influenced by the thinkers and early scientists of the classical world, from ancient Greece and then Rome.

“Every domain of post-classical life and thought has been profoundly influenced by ancient models. True, these models have not always been interpreted in ways that a sober modern scholarship would consider correct. On the contrary: it has often been creative misunderstandings that have preserved the ancient heritage and made it useful.”

Edited by Anthony Grafton, Glen W Most & Salvatore Settis

The Classical Tradition, 2011, Belknap Press

Our very language, the meaning of our words, comes from those who thought in Ancient Greek and Latin.  Homer the author of the Iliad and the Odyssey, who was alive anywhere from 1200BC to 850BC, is a great example of where we can see the changes in consciousness, in the development of the words used to describe these states. Terms like thumos, phrenes, noos and psyche, which are the first recorded words referring to places within an individual where inner life is happening. There were no words for ‘mind’ or such as we would understand, and in the Iliad everything happens outside of the hero, through the directions of the gods.  Achilles is directed by the goddess Athene in his actions against Hector, during the Trojan War, and the Iliad relates similar control over the other players into the hands of the gods. Thumos originally is used as a term in the poem to indicate spirit of life, as in it ceases to exist when a warrior is slain, it then evolves to incorporate the aroused pre-battle state experienced by a warrior; and then if it is not a god urging a man into battle it is his thumos. Julian Jaynes goes on to say:

“All these metaphors are extremely important. Saying that the internal sensations of large circulatory and muscular changes are a thing into which strength can be put is to generate an imagined ‘space’, here located always in the chest, which is the forerunner of the mind-space of contemporary consciousness. And to compare the function of that sensation to that of another person or even to the less-frequent gods is to begin those metaphor processes that will later become the analog ‘I’.”

Julian Jaynes

The Origin of Consciousness In the Breakdown of the Bicameral Mind, 1976, First Mariner Books,

pp 263.

Noos of course becomes nous, and this term is still used as a slang colloquialism in English to mean intelligence or smarts. It began in the Iliad as a term referring to perception or seeing, or a sight or show, as in for a warrior there is no better noos than hand to hand combat. Noos was then located in the chest and began to mean heart or spirit. Words in all languages evolve and often come to mean different things over time, but in these early recorded examples it can show us the development of how these people were thinking. These are the first recorded examples of the internalisation of consciousness in human beings.

This process obviously continued over time and grew and grew until we had such a strong sense of an inner subjective consciousness, and this was reflected and emphasised in our languages, that we separated mind from body; mind from matter. Dualism was born and came to flourish into Aristotelian physics, which really lasted from Aristotle’s time 384BC-322BC right up until Isaac Newton in the seventeenth century. It continues today as commonly held belief  – that our minds are separate from our bodies. And most of us live inside our heads, within those 20cm from chin to the top of our skull. Well that is where we perceive ourselves to reside – to be floating somewhere inside our craniums; as we sit slumped on our couches at night staring at flickering screens and wondering why we are depressed. So our imagined space, where we consider our consciousness to reside,  has moved from chest to head over the last couple of millennia.

Where do we reside inside ourselves? Do you know where your consciousness, spatially, has its abode? When you speak of your self, and your awareness of your self, where is that self inside you located? Where does the watcher live? What do you imagine when you refer to these things? How do you calibrate your own levels of self? Do you have a soul and is your mind separate from it?

Religion has made great use of this split between body and soul, and flourished in the crack like a healthy weed. For once you remove the necessity of having a corporeal presence, then you are unfettered by any physical limitations like material reality, you can bend truth any which way you like. God, in my opinion,  is an invention based on our own inner reflections of mind space, and, seemingly, can float like a butterfly and sting like a bee (apologies to Muhammad Ali). Has there ever been a bigger fib than the one about there being a god? An all seeing, omnipresent , omnipotent and omnificent being, who, just like Santa, knows when you are good and definitely knows when you are bad. The thought police were invented by the Church and still exist in many people’s minds today, because if you are brought up with these fairy tales about good and evil, God and Satan, Jesus dying for your sins etc – then you have been brainwashed at an early and very vulnerable age to believe in fantasy. If your mummy and daddy believed in these things and their mummies and daddies also believed in all of this, then it becomes solidly fixed as a reality; a traditional lore established over generations. People stop questioning things like this and act out of deference to the past. It takes much greater strength to question and overcome tradition, to break away from the beliefs of your tribe. Because once you believe in things that have no verifiable relationship to reality, and are simply asked to have faith, then you are lost in Maya – an illusion of ancient parentage designed to control you within the flock.

“One facet of the many faces of religion is intense love focused on one supernatural person, i.e. God, plus reverence for icons of that person. Human life is driven largely by our selfish genes and by the processes of reinforcement. Much positive reinforcement derives from religion: warm and comforting feelings of being loved and protected in a dangerous world, loss of fear of death, help from the hills in response to prayer in difficult times, etc. Likewise, romantic love for another real person (usually of the other sex) exhibits the same intense concentration on the other and related positive reinforcements. These feelings can be triggered by icons of the other, such as letters, photographs, and even, as in Victorian times, locks of hair. The state of being in love has many physiological accompaniments, such as sighing like a furnace.”

John Smythies

Neuropsychiatrist, 2006 - http://wn.com/John_Raymond_Smythies

Ask yourself how many assumptions, about reality and existence, you hold among your most valued truths? How many untested beliefs live inside your consciousness? Is there a god? Is there good and evil? Do you believe in sin? What about love, what is love? What is the purpose of your existence?

Do you have any proof, any discernable evidence that would stand up in a court of law for your answers to the above questions? Why do you believe the things you do? Where did these beliefs come from? Who was involved in their transference to you?

The reality is, that just because something has been passed down to you by family, does not make it true. And just because something has been written in a book, and published, similarly does not make it true, even if it is a really old book, which has been accepted as the gospel truth over hundreds of years. Truth is something we all need to seek out ourselves, in our own lifetime, and see it put to the test by experience. At some point in time, we all need to put aside, the desire to be liked and to belong, and use our time on earth to find out what is really what. Don’t take my word for it – find out yourself!

Who are you? What are you? Beyond the roles you may play of wife, husband, partner, mother, father, daughter, son, and far beyond the work you may perform. Who are you really? Deep inside your consciousness, what are you? Go beyond the pat answers you may have read in some book and answer the question from your own true knowledge and experience. Nobody knows you as well as you know yourself! So who are you?

Are you an accident of nature? A dribble of sperm and some egg, that has grown into a human being and been given your name? If you don’t know who you are, then why are you here? What is your real purpose? Why are you alive this day? Why do you have consciousness?

©Sudha Hamilton

designSauce graphic design studio sunshine coast

Today in the harsh daylight of our overcrowded cities, in developed nations around the globe, we are encouraged to worship only one god, the holy dollar. People are rushing about in their cars, and on public transport, to reach their destinations, their places of work and of investment, where labour and lead may be turned into gold. Sitting at terminals, tapping keys, in the hope that interest rates will rise or fall, that the market will strengthen their position; and that bears will turn into bulls. If you can imagine an animated city scene, with hundreds of besuited pedestrians crossing the pavements, all with a cartoon circle above their heads, showing their thoughts as a dollar sign. This is the charge of the light brigade, where horses have become mobile phones and helmets and swords, iPods and sunglasses.

Newspapers, and online sources, today are filled with economic imperatives, and this obsession, which began in the late nineteen seventies, has become the overriding concern for dad and mum; and their kids. Money is on everyone’s lips and in everyone’s mind, how to get it, how to make it, how to keep it; and how to hide it. Everyone’s become  a banker and governments are complicit in this – the tax department has driven these changes , as your tax return became more and more complex, you had to think like an accountant to make sense of it. Paul Keating, as rock star Treasurer, had a hand in it, as he, and PM Hawke, deregulated the banks and made public announcements about “banana state economies.” Suddenly everyone had to get up to speed on the balance of payments and interest rate figures daily made the front page. It was like a crash course in economics, skewed with the dramatics and sensationalism that sells papers.

There are and were positives, about this new found economic literacy amongst the hoi polloi, as people are always empowered by knowledge. In this new era of freedom, individuals and groups, were able to break down decades and centuries of banking obfuscation, to achieve their wants; even women, who had been particularly disadvantaged by the prejudices of this male dominated industry. Economic growth came spurting out, after years of lazy conservative rule, people got money and invested it in new businesses and real estate – the housing market exploded. Of course we got some excessive behaviour, Alan Bond, Christopher Skase etc but generally it was much more for the good, as a greater number and spread of people were enabled to become productive.

However, and I will use a controversial analogy here to illustrate my point, the economic awareness grew and has now become such an overweening thing that it has strangled all other gods. I liken it to the historical journey of Western women, from their hair covered and protected imprisonment in wifely roles, through the suffragettes and then the women’s liberation movement, up until now in their emancipated state from legislated prejudice; but still with the biological necessities to be women. This potentially challenging, dichotomous position is most dramatically seen in the form of the traditionally attired Islamic woman, as she represents the other extreme pole, as if she has just stepped out of the pages of history into the twenty first century. I respect the fiercely won freedoms of today’s Western woman, but also see the conflicting impact that the demands of the world have made upon the inner life of some women. In a similar vein, today’s awareness of the economic imperative has damaged the inner life of us all, removing perceived value from other pursuits not so closely held to the material bosom.

As Science, in the service of money, has slain the Christian religion, condemning it to the irrelevancy of a surfeit of poorly attended suburban churches clamouring for ageing attendees, the great god avarice has filled the breach. Materialism, what you can buy with money, has taken hold of head and heart inside the majority of us all. What is the holiest, most sacred, thing that you can purchase? It is of course the home, a house or flat, villa or apartment, but  a home by any other name just the same. This haloed quest, the often life time journey devoted to owning your own home, is, in Australia anyway, a culturally approved goal that lies beneath the day to day activity of millions. It gives meaning to life to many of these people, and I imagine the banks must really love it. It reminds me of the association between diamond rings and marriage; doctors, pharmaceutical drugs and illness; and other firmly entrenched cultural beliefs. How do you get people to work all the time and do it more or less willingly? By making what they want so expensive that they have to. If the average home is priced around nine times the average income, and you have to borrow hundreds of thousands of dollars from the banks at substantial and fluctuating interest rates, then you are going to be tied into working for a very long time. Mentally, by the time you have paid off your house and loan, you are often so brain washed into that behaviour that you go on working anyway. Homes bought as investment properties, charge rentals at a market value so determined,  that they can pay off housing loans and or profit accordingly – thus making shelter/housing expensive for everyone.  The goal for many in owning their own home is financial freedom, which often really means, once achieved, becoming a landlord and profiting from others, for money as they say does not stand still and you will be advised by those who work with money to invest your new found freedom in more real estate; and the cycle continues.

Going to work every week day, and often doing something that you dislike in some way, treating another human being in  a less than  human way by focusing on the money at the expense of everything else, damages the soul some say. You might go to your doctor and complain that you are not feeling, dare I say it, happy, and he most probably will tell you that you are depressed and prescribe an antidepressant.

“Over the last 30 years, rates of depression have been steadily increasing in Western societies. In the last ten years, consumption of antidepressants has doubled in the most advanced Western countries. Today, more than 11 million Americans are taking antidepressants. The estimated number of people in Britain taking antidepressants is two million. In Australia, 66 percent of those seeing a GP for the first time about depression have a chance of being medicated – in most cases with antidepressants. These data are so stark that most of us and our institutions prefer not to think about them.”

Dr David Servan-Schreiber, Clinical Professor of Psychiatry, Pittsburgh University School of Medicine

Author of Healing Without Freud or Prozac, 2004, Rodale.

Then, in a tra la la drugged state, not caring so much about a lot of things, unable to achieve an orgasm, you will keep on doing what you were doing, working in much the same way and edging hopefully closer to that nirvana, called financial freedom. When you set out on the journey as a youngish adult, I imagine that the many things you associate with financial freedom will change over the years and that when you get there, often decades later, you will be a completely different person. It is like any long journey, in that it is better to make the experience of your journey your succour than the goal itself. Otherwise you are training yourself, every day, to switch off subtly and desensitise yourself to life, killing yourself a little bit each day in the hope that when you get to the end you will be able to turn yourself back on; and enjoy that wonderful financial freedom you see in the scenes depicted in those TV ads for the banks.

If you read a little history and have a good look at the Christian religion, you will see that belief in god, for much of their sixteen hundred years in power, was not optional. From the time of Constantine, the Roman emperor in the fourth century AD when Christianity became the state religion – the Holy Roman Catholic Church,  if you did not believe in a Christian god, and their version of that Christian god, you were very likely to be put to death. This heavy handed approach began to soften after the Renaissance in the sixteenth century, but life remained very hard for those who did not acquiesce and worship in the prescribed manner. Jews of course were murdered, exiled, banned and generally hated since the time of Christ. The crusades slaughtered millions of Muslims over centuries and religious pogroms have continued the genocide of both Jews and Muslims by Christians. I always smile when I remember Sunday School, and the things I was told about the poor Christians being thrown to the lions by the Romans, of course this was true for the three centuries it happened,  but nobody was teaching the children about the next twelve centuries of Christian atrocities committed against the rest of the world; and also within their own communities in the prosecution of heresies. History always favours the victors.

Within, and despite all this bloodshed, many people had an experience of god being present within their lives. It seems in a lot of instances to have provided these individuals with a sense of belonging to something divine, which was beyond the reach of those with the swords. I would posit that the very threat to some people’s belief in god, through perceived heretical accusations, as in the time of the Cathars in France in the thirteenth century, and in the very bloody later schism between Catholics and the Reformation Church in the sixteenth century, to name but a few, intensified their experience of their religion and god. Nobody loves quite so much as when that love is threatened and or about to go away. Religion, and or belief in god, is always like that enormous elephant in the room, which will not go away.

“Superstition requires credulity, just as true religion requires faith. Deep-rooted credulity is so powerful that it may even, in false beliefs, be thought to perform miracles. For if anyone believes most firmly that his religion is true, even if it is in fact false, he raises his spirit by reason of that very credulity until it becomes like the spirits who are the leaders and princes of that religion and seems to perform things which are not perceived by those in a normal and rational state.”

Cornelius Agrippa (1486-1535)

De Occulta Philosophia

I ask myself, a lot, what belief in god really is. Rationally there is no evidence for  the existence of a god, and in my historical search so far, there never has been any evidence. In Christianity’s case, we now clearly know that the gospels in the Bible, which were written between seventy and up to two hundred years after the time of Jesus, are not reliable historical accounts and indeed are more like PR releases or overly favourable biographical sketches, designed to sell Christianity to the Roman power elite and others. The account of Pilate for instance, is completely fictitious and reworked by the writers of the gospels to exonerate the Romans from the execution of Jesus and to put that blame squarely upon the Jews; which has had onerous historical consequences to put it mildly. Christianity is not alone in creating fictions to make it divine and more than merely human, in PR and sales there is a great and long lasting tradition, which is about making your product uniquely special and divinity ticks all those boxes. The tablet which held the ten commandments, where is it and who else but Moses really saw it and if it was placed in the Ark of the Covenant, where is it also? The Mormons then, through their prophet, Joseph Smith Junior, and I imagine from his impression of the historical precedent set by Moses as reported in Exodus, had a solid gold tablet from the Angel Moroni containing their scriptures, which conveniently only Joseph actually saw. Now Christians, who believe in Jesus rising bodily from the dead, often chuckle softly at the unrealistic beliefs of other religions, whilst having no problem with the outlandish collection of miracle stories and the like contained in their Bible. When we inherit beliefs from our parents, these loving and respected beings, and they likewise inherited their beliefs from their parents and so on, it is easy to understand why these often ridiculous beliefs have lasted so long. It is hard to shoot down the firmly held beliefs of your elders and those whom you love; many people choose to turn away from confronting the elephant in the room.

Buddhism, both the Theravada and Mahayana schools of Buddhism, are also a collection of stories tinged with the magical properties of the divine. Siddhartha Gautama, the Nepalese prince  did exist historically and most probably did venture out on a spiritual quest, but then the story tellers take over and we are regaled with unearthly feats designed to impress the uneducated masses. Hinduism is a fantastic collection of wildly colourful stories, creation myths involving gods and demons, many of them extraordinarily beautiful.

“An ancient Hindu warrior-king named Muchukunda was born from his father’s left side, the father having swallowed by mistake a fertility potion that the Brahmins had prepared for his wife; and in keeping with the promising symbolism of this miracle, the motherless marvel, fruit of the male womb, grew to be such a king among kings that when the gods, at one period, were suffering defeat in their perpetual contest with the demons, they called upon him for help. He assisted them to a mighty victory, and they, in their divine pleasure, granted him the realisation of his highest wish. But what should such a king, himself almost omnipotent, desire? What greatest boon of boons could be conceived of by such a master among men? King Muchukunda, so runs the story, was very tired after his battle: all he asked was that he might be granted a sleep without end, and that any person chancing to arouse him should be burned to a crisp by the first glance of his eye.

The boon was bestowed. In a cavern chamber, deep within the womb of a mountain, King Muchukunda retired to sleep, and there slumbered through the revolving eons. Individuals, peoples, civilisations, world ages, came into being out of the void and dropped back into it again, while the old king, in his state of subconscious bliss, endured. Timeless as the Freudian unconscious beneath the dramatic time world of our fluctuating ego-experience, that old mountain man, the drinker of deep sleep, lived on and on.

His awakening came- but with a surprising turn that throws into new perspective the whole problem of the hero-circuit, as well as the mystery of a  mighty king’s request for sleep as the highest conceivable boon.

Vishnu, the Lord of the World, had become incarnate in the person of a beautiful youth named Krishna, who, having saved the land of India from a  tyrannical race of demons, had assumed the throne. And he had been ruling in Utopian peace, when a horde of barbarians suddenly invaded from the northwest. Krishna the king went against them, but, in keeping with his divine nature, won the victory playfully, by a simple ruse. Unarmed and garlanded with lotuses, he came out of his stronghold and tempted the enemy king to pursue and catch him, then dodged into a cave. When the barbarian followed, he discovered someone lying there in the chamber, asleep.

“Oh!” thought he. “So he has lured me here and now feigns to be a harmless sleeper.”

He kicked the figure lying on the ground before him, and it stirred. It was King Muchukunda. The figure rose, and the eyes that had been closed for unnumbered cycles of creation, world history, and dissolution, opened slowly to the light. The first glance that went forth struck the enemy king, who burst into a torch of flame and was reduced immediately to a smoking heap of ash. Muchukunda turned, and the second glance struck the garlanded, beautiful youth, whom the awakened old king straightaway recognised by his radiance as an incarnation of God. And Muchukunda bowed before his Saviour with the following prayer:

“ My Lord God! When I lived and wrought as a man, I lived and wrought – straying restlessly; through many lives, birth after birth, I sought and suffered, nowhere knowing cease or rest. Distress I mistook for joy. Mirages appearing over the desert I mistook for refreshing waters. Delights I grasped, and what I obtained was misery. Kingly power and earthly possession, riches and might, friends and sons, wife and followers, everything that lures the senses: I wanted them all, because I believed that these would bring me beatitude. But the moment anything was mine it changed its nature, and became as  a burning fire.

Then I found my way into the company of the gods, and they welcomed me as a companion. But where, still, surcease? Where rest? The creatures of this world, gods included, all are tricked, my Lord God, by your playful ruses; that is why they continue in their futile round of birth, life agony, old age, and death. Between lives, they confront the lord of the dead and are forced to endure hells of every degree of pitiless pain. And it all comes from you!

“My Lord God, deluded by your playful ruses, I too was a prey of the world, wandering in a labyrinth of error, netted in the meshes of ego-consciousness. Now, therefore, I take refuge in your Presence – the boundless, the adorable – desiring only freedom from it all.”

When Muchukunda stepped from his cave, he saw that men, since his departure, had become reduced in stature. He was as a giant among them. And so he departed from them again, retreated to the highest mountains, and there dedicated himself to the ascetic practices that should finally release him from his last attachment to the forms of being.

Muchukunda, in other words, instead of returning, decided to retreat one degree still further from the world. And who shall say that his decision was altogether without reason?”

Joseph Campbell

The Hero With A Thousand Faces, 1993, Fontana Press, pp 194-196.

I would say that the original author of this story was probably a new parent, indicated by the hero wishing for eternal sleep over all other riches LOL. What it also tells us, is that the successful religions, which have been taken up by kings and therefore the state, all have messages at their heart which assure the listener that the rewards and sufferings of life are nothing in comparison with the promises of divinity. These are not their only messages, but clearly that message would resonate with the suffering masses – to hear that all life, good and bad, is an illusion, would be a panacea to the many who were decidedly short changed by the distribution of commonwealth. It is kings who have driven religions and enforced participation in their rituals, and kings who have controlled and censored the scriptural content of these religion’s holy books. Kings have had much more need of religion and its ability to control the behaviour of adherents, than have subjects had need of religious beliefs.

The belief in  a god, who will upon the death of the believer, even things up in terms of getting a fair share of the goodies, in heaven or some paradisiacal garden in the afterlife, has had broad appeal among the disadvantaged. I think we see that now in the fervent take up of extremist Islamic beliefs, many of these adherents are poor and have been racially slighted in the countries they reside in, and they believe that their actions and belief in a vengeful Allah will deliver them to paradise. The African American slaves took the Christian message of the meek inheriting the Earth to heart; women, who have been down trodden and abused by men, have found succour in religion, and it is often a belief which burns brightest in the hearts of mothers within a family; perhaps as salve to the tragedies that historically affected women through the deaths of their children. To believe in something better than avarice, competition and bloodshed is an understandable wish, if Darwinian evolution can only provide that the strong/intelligent will prevail, then it is perfectly understandable that humanity would invent a god that possibly offers the mercy of something else with a kinder face. Although the original incarnations of the old testament Judo-Christian religions were decidedly brutal.

“The great unmentionable evil at the centre of our culture is monotheism. From a barbaric Bronze Age text known as the Old Testament, three anti-human religions have evolved – Judaism, Christianity, and Islam. These are sky-god religions. They are, literally, patriarchal – god is the Omnipotent Father – hence the loathing of women for 2000 years in those countries afflicted by the sky-god and his earthly male delegates.”

Gore Vidal

The belief in god has been used by the strong to justify their rule and control over others, the divine right of kings to rule, and the same belief has been employed by the weak to salve their hurts and pains in the hope for  a better deal in the afterlife; it is a flexible beast this elephant. All religions seem to make a heap of promises, which require your extinction before they pay out on them, and as nobody has as yet returned from the dead (Jesus excepting but then he works for them) we are none the wiser when it comes to knowing their truth and efficacy. The poor and down trodden masses, who were forced to subscribe to the state religion – the Holy Roman Catholic Church – would have taken what message of hope they could from their time in church. The church collected taxes from these same people and controlled their lives as much as the king, for hundreds of years people were expected to go on a religious pilgrimage during their lives and if they did not they were expected to pay the church the equivalent amount of money they would have spent on their holy journey. Representatives of the church would sell common folk religious relics, purporting to be splinters of the cross that crucified Jesus and the like, and absolutions; so you could buy a piece of heaven, a bit like you can buy financial freedom through home ownership today.

I would say that in our relationship with the new religion, materialism, we have done away with a good deal of hypocrisy about money and its importance in our lives. When I was growing up it was considered rude to ask direct questions about money, which set me back somewhat for many years when it came to negotiating transactions. It was bad form to ask how much something was worth – shopping could be a struggle – bad manners to ask how much someone earnt for a living – life was a bit less exacting I suppose – I imagine as it was before the advent of the electric light, when the edges of existence were not so pronounced in gaslight and candle light. Not a bad thing sometimes to have a bit more mystery. There was however a great deal of downplaying falsely of the importance of money and this was simple dishonesty in many instances. A bit like not being able to talk about ‘fucking’ and always having to say ‘making love’ when referring to sex, which was also the case when I was growing up, at least in polite society or with a lady. But sometimes ‘fucking’ is a more correct description for the activity and incorporates more of our animal natures, whereas ‘making love’ is a far more ethereal term, non-corporeal in fact; and “fucking” is after all only a small part of making love. There always needs to be black and white in the equation, otherwise if we are forced to pretend to only live in the light, we will get corruption, as we do with celibate priests and all those who deny the darkness and their shadow side.

Similarly we need the balance of spirit, inchoate things inside of us, anti-matter if you like, especially now in the time of money. When the zeitgeist is the passion for money and the things that money can buy and people are marching to the consumerist beat, for technological toys like IPhone’s and other gadgets, then the opposite pole becomes so very important. Familiarity breeds contempt and that is what is happening, and will happen even more, with materialism, its strident voice drowns out the sensitive and the mysterious. Science like a Krispy Kreme doughnut has deliciously explained the how but has nothing at its centre to explain the why – consciousness continues to elude neuroscience and all other branches of material knowledge. We need to realise that just because we have named a street on a map and given a moment in time a precise number, that it does not truly define the reality of that particular space and moment. We have killed the mystery, the unexpected nature of existence, by naming and measuring everything and then agreeing amongst ourselves that this is its only reality – we have turned symbols into things and references into realities. No wonder so many people are depressed, having lost contact with the earth beneath their feet, because they are walking on a line on a map inside their head.

I wonder if you or I were to go and lie in a dark cave for a year, a space with no light whatsoever, but with enough warmth, food and comfort to sustain us, and we had no contact with the outside world for that entire year – how we would be on our emergence from the cave after the year? Would our consciousnesses be changed, affected, transformed in any meaningful way? What would we encounter within our own psyches and would the zeitgeist of the times slip away? I imagine that our thoughts would continue to go around and around, as they do, chasing their own tails and tales. But after awhile, with no points of external reference, with which to reinforce their existence, these thoughts would, I suspect, evolve or devolve. Perhaps as in a spiral motion returning to their points of origin, regressing to where they came from – things someone said that we appropriated; wisdom from mum and dad; teachers and mentors; books that we have read; Sunday School scriptures; and finally back even further as we lie there in the pure blackness. We would, I suspect, begin to break down all thoughts and all the things we live by, our moral compass so to speak, our very own philosophy of life, and things would be reduced to essentialities and much of the guff would simply fall away. Close your eyes now and drift away.

©Sudha Hamilton

Today in the harsh daylight of our overcrowded cities, in developed nations around the globe, we are encouraged to worship only one god, the holy dollar. People are rushing about in their cars, and on public transport, to reach their destinations, their places of work and of investment, where labour and lead may be turned into gold. Sitting at terminals, tapping keys, in the hope that interest rates will rise or fall, that the market will strengthen their position; and that bears will turn into bulls. If you can imagine an animated city scene, with hundreds of besuited pedestrians crossing the pavements, all with a cartoon circle above their heads, showing their thoughts as a dollar sign. This is the charge of the light brigade, where horses have become mobile phones and helmets and swords, iPods and sunglasses.

Newspapers, and online sources, today are filled with economic imperatives, and this obsession, which began in the late nineteen seventies, has become the overriding concern for dad and mum; and their kids. Money is on everyone’s lips and in everyone’s mind, how to get it, how to make it, how to keep it; and how to hide it. Everyone’s become  a banker and governments are complicit in this – the tax department has driven these changes , as your tax return became more and more complex, you had to think like an accountant to make sense of it. Paul Keating, as rock star Treasurer, had a hand in it, as he, and PM Hawke, deregulated the banks and made public announcements about “banana state economies.” Suddenly everyone had to get up to speed on the balance of payments and interest rate figures daily made the front page. It was like a crash course in economics, skewed with the dramatics and sensationalism that sells papers.

There are and were positives, about this new found economic literacy amongst the hoi polloi, as people are always empowered by knowledge. In this new era of freedom, individuals and groups, were able to break down decades and centuries of banking obfuscation, to achieve their wants; even women, who had been particularly disadvantaged by the prejudices of this male dominated industry. Economic growth came spurting out, after years of lazy conservative rule, people got money and invested it in new businesses and real estate – the housing market exploded. Of course we got some excessive behaviour, Alan Bond, Christopher Skase etc but generally it was much more for the good, as a greater number and spread of people were enabled to become productive.

However, and I will use a controversial analogy here to illustrate my point, the economic awareness grew and has now become such an overweening thing that it has strangled all other gods. I liken it to the historical journey of Western women, from their hair covered and protected imprisonment in wifely roles, through the suffragettes and then the women’s liberation movement, up until now in their emancipated state from legislated prejudice; but still with the biological necessities to be women. This potentially challenging, dichotomous position is most dramatically seen in the form of the traditionally attired Islamic woman, as she represents the other extreme pole, as if she has just stepped out of the pages of history into the twenty first century. I respect the fiercely won freedoms of today’s Western woman, but also see the conflicting impact that the demands of the world have made upon the inner life of some women. In a similar vein, today’s awareness of the economic imperative has damaged the inner life of us all, removing perceived value from other pursuits not so closely held to the material bosom.

As Science, in the service of money, has slain the Christian religion, condemning it to the irrelevancy of a surfeit of poorly attended suburban churches clamouring for ageing attendees, the great god avarice has filled the breach. Materialism, what you can buy with money, has taken hold of head and heart inside the majority of us all. What is the holiest, most sacred, thing that you can purchase? It is of course the home, a house or flat, villa or apartment, but  a home by any other name just the same. This haloed quest, the often life time journey devoted to owning your own home, is, in Australia anyway, a culturally approved goal that lies beneath the day to day activity of millions. It gives meaning to life to many of these people, and I imagine the banks must really love it. It reminds me of the association between diamond rings and marriage; doctors, pharmaceutical drugs and illness; and other firmly entrenched cultural beliefs. How do you get people to work all the time and do it more or less willingly? By making what they want so expensive that they have to. If the average home is priced around nine times the average annual income, and you have to borrow hundreds of thousands of dollars from the banks at substantial and fluctuating interest rates, then you are going to be tied into working for a very long time. Mentally, by the time you have paid off your house and loan, you are often so brain washed into that behaviour that you go on working anyway. Homes bought as investment properties, charge rentals at a market value so determined,  that they can pay off housing loans and or profit accordingly – thus making shelter/housing expensive for everyone.  The goal for many in owning their own home is financial freedom, which often really means, once achieved, becoming a landlord and profiting from others, for money as they say does not stand still and you will be advised by those who work with money to invest your new found freedom in more real estate; and the cycle continues.

Going to work every week day, and often doing something that you dislike in some way, treating another human being in  a less than  human way by focusing on the money at the expense of everything else, damages the soul some say. You might go to your doctor and complain that you are not feeling, dare I say it, happy, and he most probably will tell you that you are depressed and prescribe an antidepressant.

“Over the last 30 years, rates of depression have been steadily increasing in Western societies. In the last ten years, consumption of antidepressants has doubled in the most advanced Western countries. Today, more than 11 million Americans are taking antidepressants. The estimated number of people in Britain taking antidepressants is two million. In Australia, 66 percent of those seeing a GP for the first time about depression have a chance of being medicated – in most cases with antidepressants. These data are so stark that most of us and our institutions prefer not to think about them.”

Dr David Servan-Schreiber, Clinical Professor of Psychiatry, Pittsburgh University School of Medicine

Author of Healing Without Freud or Prozac, 2004, Rodale.

Then, in a tra la la drugged state, not caring so much about a lot of things, unable to achieve an orgasm, you will keep on doing what you were doing, working in much the same way and edging hopefully closer to that nirvana, called financial freedom. When you set out on the journey as a youngish adult, I imagine that the many things you associate with financial freedom will change over the years and that when you get there, often decades later, you will be a completely different person. It is like any long journey, in that it is better to make the experience of your journey your succour than the goal itself. Otherwise you are training yourself, every day, to switch off subtly and desensitise yourself to life, killing yourself a little bit each day in the hope that when you get to the end you will be able to turn yourself back on; and enjoy that wonderful financial freedom you see in the scenes depicted in those TV ads for the banks.

If you read a little history and have a good look at the Christian religion, you will see that belief in god, for much of their sixteen hundred years in power, was not optional. From the time of Constantine, the Roman emperor in the fourth century AD when Christianity became the state religion – the Holy Roman Catholic Church,  if you did not believe in a Christian god, and their version of that Christian god, you were very likely to be put to death. This heavy handed approach began to soften after the Renaissance in the sixteenth century, but life remained very hard for those who did not acquiesce and worship in the prescribed manner. Jews of course were murdered, exiled, banned and generally hated since the time of Christ. The crusades slaughtered millions of Muslims over centuries and religious pogroms have continued the genocide of both Jews and Muslims by Christians. I always smile when I remember Sunday School, and the things I was told about the poor Christians being thrown to the lions by the Romans, of course this was true for the three centuries it happened,  but nobody was teaching the children about the next twelve centuries of Christian atrocities committed against the rest of the world; and also within their own communities in the prosecution of heresies. History always favours the victors.

Within, and despite all this bloodshed, many people had an experience of god being present within their lives. It seems in a lot of instances to have provided these individuals with a sense of belonging to something divine, which was beyond the reach of those with the swords. I would posit that the very threat to some people’s belief in god, through perceived heretical accusations, as in the time of the Cathars in France in the thirteenth century, and in the very bloody later schism between Catholics and the Reformation Church in the sixteenth century, to name but a few, intensified their experience of their religion and god. Nobody loves quite so much as when that love is threatened and or about to go away. Religion, and or belief in god, is always like that enormous elephant in the room, which will not go away.

“Superstition requires credulity, just as true religion requires faith. Deep-rooted credulity is so powerful that it may even, in false beliefs, be thought to perform miracles. For if anyone believes most firmly that his religion is true, even if it is in fact false, he raises his spirit by reason of that very credulity until it becomes like the spirits who are the leaders and princes of that religion and seems to perform things which are not perceived by those in a normal and rational state.”

Cornelius Agrippa (1486-1535)

De Occulta Philosophia

I ask myself, a lot, what belief in god really is. Rationally there is no evidence for  the existence of a god, and in my historical search so far, there never has been any evidence. In Christianity’s case, we now clearly know that the gospels in the Bible, which were written between seventy and up to two hundred years after the time of Jesus, are not reliable historical accounts and indeed are more like PR releases or overly favourable biographical sketches, designed to sell Christianity to the Roman power elite and others. The account of Pilate for instance, is completely fictitious and reworked by the writers of the gospels to exonerate the Romans from the execution of Jesus and to put that blame squarely upon the Jews; which has had onerous historical consequences to put it mildly. Christianity is not alone in creating fictions to make it divine and more than merely human, in PR and sales there is a great and long lasting tradition, which is about making your product uniquely special and divinity ticks all those boxes. The tablet which held the ten commandments, where is it and who else but Moses really saw it and if it was placed in the Ark of the Covenant, where is it also? The Mormons then, through their prophet, Joseph Smith Junior, and I imagine from his impression of the historical precedent set by Moses as reported in Exodus, had a solid gold tablet from the Angel Moroni containing their scriptures, which conveniently only Joseph actually saw. Now Christians, who believe in Jesus rising bodily from the dead, often chuckle softly at the unrealistic beliefs of other religions, whilst having no problem with the outlandish collection of miracle stories and the like contained in their Bible. When we inherit beliefs from our parents, these loving and respected beings, and they likewise inherited their beliefs from their parents and so on, it is easy to understand why these often ridiculous beliefs have lasted so long. It is hard to shoot down the firmly held beliefs of your elders and those whom you love; many people choose to turn away from confronting the elephant in the room.

Buddhism, both the Theravada and Mahayana schools of Buddhism, are also a collection of stories tinged with the magical properties of the divine. Siddhartha Gautama, the Nepalese prince  did exist historically and most probably did venture out on a spiritual quest, but then the story tellers take over and we are regaled with unearthly feats designed to impress the uneducated masses. Hinduism is a fantastic collection of wildly colourful stories, creation myths involving gods and demons, many of them extraordinarily beautiful.

“An ancient Hindu warrior-king named Muchukunda was born from his father’s left side, the father having swallowed by mistake a fertility potion that the Brahmins had prepared for his wife; and in keeping with the promising symbolism of this miracle, the motherless marvel, fruit of the male womb, grew to be such a king among kings that when the gods, at one period, were suffering defeat in their perpetual contest with the demons, they called upon him for help. He assisted them to a mighty victory, and they, in their divine pleasure, granted him the realisation of his highest wish. But what should such a king, himself almost omnipotent, desire? What greatest boon of boons could be conceived of by such a master among men? King Muchukunda, so runs the story, was very tired after his battle: all he asked was that he might be granted a sleep without end, and that any person chancing to arouse him should be burned to a crisp by the first glance of his eye.

The boon was bestowed. In a cavern chamber, deep within the womb of a mountain, King Muchukunda retired to sleep, and there slumbered through the revolving eons. Individuals, peoples, civilisations, world ages, came into being out of the void and dropped back into it again, while the old king, in his state of subconscious bliss, endured. Timeless as the Freudian unconscious beneath the dramatic time world of our fluctuating ego-experience, that old mountain man, the drinker of deep sleep, lived on and on.

His awakening came- but with a surprising turn that throws into new perspective the whole problem of the hero-circuit, as well as the mystery of a  mighty king’s request for sleep as the highest conceivable boon.

Vishnu, the Lord of the World, had become incarnate in the person of a beautiful youth named Krishna, who, having saved the land of India from a  tyrannical race of demons, had assumed the throne. And he had been ruling in Utopian peace, when a horde of barbarians suddenly invaded from the northwest. Krishna the king went against them, but, in keeping with his divine nature, won the victory playfully, by a simple ruse. Unarmed and garlanded with lotuses, he came out of his stronghold and tempted the enemy king to pursue and catch him, then dodged into a cave. When the barbarian followed, he discovered someone lying there in the chamber, asleep.

“Oh!” thought he. “So he has lured me here and now feigns to be a harmless sleeper.”

He kicked the figure lying on the ground before him, and it stirred. It was King Muchukunda. The figure rose, and the eyes that had been closed for unnumbered cycles of creation, world history, and dissolution, opened slowly to the light. The first glance that went forth struck the enemy king, who burst into a torch of flame and was reduced immediately to a smoking heap of ash. Muchukunda turned, and the second glance struck the garlanded, beautiful youth, whom the awakened old king straightaway recognised by his radiance as an incarnation of God. And Muchukunda bowed before his Saviour with the following prayer:

“ My Lord God! When I lived and wrought as a man, I lived and wrought – straying restlessly; through many lives, birth after birth, I sought and suffered, nowhere knowing cease or rest. Distress I mistook for joy. Mirages appearing over the desert I mistook for refreshing waters. Delights I grasped, and what I obtained was misery. Kingly power and earthly possession, riches and might, friends and sons, wife and followers, everything that lures the senses: I wanted them all, because I believed that these would bring me beatitude. But the moment anything was mine it changed its nature, and became as  a burning fire.

Then I found my way into the company of the gods, and they welcomed me as a companion. But where, still, surcease? Where rest? The creatures of this world, gods included, all are tricked, my Lord God, by your playful ruses; that is why they continue in their futile round of birth, life agony, old age, and death. Between lives, they confront the lord of the dead and are forced to endure hells of every degree of pitiless pain. And it all comes from you!

“My Lord God, deluded by your playful ruses, I too was a prey of the world, wandering in a labyrinth of error, netted in the meshes of ego-consciousness. Now, therefore, I take refuge in your Presence – the boundless, the adorable – desiring only freedom from it all.”

When Muchukunda stepped from his cave, he saw that men, since his departure, had become reduced in stature. He was as a giant among them. And so he departed from them again, retreated to the highest mountains, and there dedicated himself to the ascetic practices that should finally release him from his last attachment to the forms of being.

Muchukunda, in other words, instead of returning, decided to retreat one degree still further from the world. And who shall say that his decision was altogether without reason?”

Joseph Campbell

The Hero With A Thousand Faces, 1993, Fontana Press, pp 194-196.

I would say that the original author of this story was probably a new parent, indicated by the hero wishing for eternal sleep over all other riches LOL. What it also tells us, is that the successful religions, which have been taken up by kings and therefore the state, all have messages at their heart which assure the listener that the rewards and sufferings of life are nothing in comparison with the promises of divinity. These are not their only messages, but clearly that message would resonate with the suffering masses – to hear that all life, good and bad, is an illusion, would be a panacea to the many who were decidedly short changed by the distribution of commonwealth. It is kings who have driven religions and enforced participation in their rituals, and kings who have controlled and censored the scriptural content of these religion’s holy books. Kings have had much more need of religion and its ability to control the behaviour of adherents, than have subjects had need of religious beliefs.

The belief in  a god, who will upon the death of the believer, even things up in terms of getting a fair share of the goodies, in heaven or some paradisiacal garden in the afterlife, has had broad appeal among the disadvantaged. I think we see that now in the fervent take up of extremist Islamic beliefs, many of these adherents are poor and have been racially slighted in the countries they reside in, and they believe that their actions and belief in a vengeful Allah will deliver them to paradise. The African American slaves took the Christian message of the meek inheriting the Earth to heart; women, who have been down trodden and abused by men, have found succour in religion, and it is often a belief which burns brightest in the hearts of mothers within a family; perhaps as salve to the tragedies that historically affected women through the deaths of their children. To believe in something better than avarice, competition and bloodshed is an understandable wish, if Darwinian evolution can only provide that the strong/intelligent will prevail, then it is perfectly understandable that humanity would invent a god that possibly offers the mercy of something else with a kinder face. Although the original incarnations of the old testament Judo-Christian religions were decidedly brutal.

“The great unmentionable evil at the centre of our culture is monotheism. From a barbaric Bronze Age text known as the Old Testament, three anti-human religions have evolved – Judaism, Christianity, and Islam. These are sky-god religions. They are, literally, patriarchal – god is the Omnipotent Father – hence the loathing of women for 2000 years in those countries afflicted by the sky-god and his earthly male delegates.”

Gore Vidal

The belief in god has been used by the strong to justify their rule and control over others, the divine right of kings to rule, and the same belief has been employed by the weak to salve their hurts and pains in the hope for  a better deal in the afterlife; it is a flexible beast this elephant. All religions seem to make a heap of promises, which require your extinction before they pay out on them, and as nobody has as yet returned from the dead (Jesus excepting but then he works for them) we are none the wiser when it comes to knowing their truth and efficacy. The poor and down trodden masses, who were forced to subscribe to the state religion – the Holy Roman Catholic Church – would have taken what message of hope they could from their time in church. The church collected taxes from these same people and controlled their lives as much as the king, for hundreds of years people were expected to go on a religious pilgrimage during their lives and if they did not they were expected to pay the church the equivalent amount of money they would have spent on their holy journey. Representatives of the church would sell common folk religious relics, purporting to be splinters of the cross that crucified Jesus and the like, and absolutions; so you could buy a piece of heaven, a bit like you can buy financial freedom through home ownership today.

I would say that in our relationship with the new religion, materialism, we have done away with a good deal of hypocrisy about money and its importance in our lives. When I was growing up it was considered rude to ask direct questions about money, which set me back somewhat for many years when it came to negotiating transactions. It was bad form to ask how much something was worth – shopping could be a struggle – bad manners to ask how much someone earnt for a living – life was a bit less exacting I suppose – I imagine as it was before the advent of the electric light, when the edges of existence were not so pronounced in gaslight and candle light. Not a bad thing sometimes to have a bit more mystery. There was however a great deal of downplaying falsely of the importance of money and this was simple dishonesty in many instances. A bit like not being able to talk about ‘fucking’ and always having to say ‘making love’ when referring to sex, which was also the case when I was growing up, at least in polite society or with a lady. But sometimes ‘fucking’ is a more correct description for the activity and incorporates more of our animal natures, whereas ‘making love’ is a far more ethereal term, non-corporeal in fact; and “fucking” is after all only a small part of making love. There always needs to be black and white in the equation, otherwise if we are forced to pretend to only live in the light, we will get corruption, as we do with celibate priests and all those who deny the darkness and their shadow side.

Similarly we need the balance of spirit, inchoate things inside of us, anti-matter if you like, especially now in the time of money. When the zeitgeist is the passion for money and the things that money can buy and people are marching to the consumerist beat, for technological toys like IPhone’s and other gadgets, then the opposite pole becomes so very important. Familiarity breeds contempt and that is what is happening, and will happen even more, with materialism, its strident voice drowns out the sensitive and the mysterious. Science like a Krispy Kreme doughnut has deliciously explained the how but has nothing at its centre to explain the why – consciousness continues to elude neuroscience and all other branches of material knowledge. We need to realise that just because we have named a street on a map and given a moment in time a precise number, that it does not truly define the reality of that particular space and moment. We have killed the mystery, the unexpected nature of existence, by naming and measuring everything and then agreeing amongst ourselves that this is its only reality – we have turned symbols into things and references into realities. No wonder so many people are depressed, having lost contact with the earth beneath their feet, because they are walking on a line on a map inside their head.

I wonder if you or I were to go and lie in a dark cave for a year, a space with no light whatsoever, but with enough warmth, food and comfort to sustain us, and we had no contact with the outside world for that entire year – how we would be on our emergence from the cave after the year? Would our consciousnesses be changed, affected, transformed in any meaningful way? What would we encounter within our own psyches and would the zeitgeist of the times slip away? I imagine that our thoughts would continue to go around and around, as they do, chasing their own tails and tales. But after awhile, with no points of external reference, with which to reinforce their existence, these thoughts would, I suspect, evolve or devolve. Perhaps as in a spiral motion returning to their points of origin, regressing to where they came from – things someone said that we appropriated; wisdom from mum and dad; teachers and mentors; books that we have read; Sunday School scriptures; and finally back even further as we lie there in the pure blackness. We would, I suspect, begin to break down all thoughts and all the things we live by, our moral compass so to speak, our very own philosophy of life, and things would be reduced to essentialities and much of the guff would simply fall away. Close your eyes now and drift away.

©Sudha Hamilton

By Francis Fukuyama

Profile Books, 2003.

Book Review

A disturbing orange cover, with a picture of what looks like a conveyer belt full of robotic looking babies stretching into infinity, possibly delayed my reading of this brilliant book. Its publication date accidentally synchronised with the birth of my own children and perhaps I was too involved in the real thing to have the time to read about biotechnology and its impact on humanity; well I am glad I finally have. Francis Fukuyama likes to invoke the heavy hitters of philosophy right off and Nietzsche’s ominous quotes are littered throughout at chapter beginnings, I suppose it is called getting your attention. Fukuyama weaves around all over the place  a bit at first, delineating things by way of reference to George Orwell’s 1984 and Aldous Huxley’s Brave New World, before settling down and finding his stride. These two books were the two poles of possible fears for Fukuyama’s American baby boomer generation, representing the futuristic totalitarian IT nightmare in the former and the more creepy biotechnological nirvana in the latter. We have of course now arrived into a world where, both the technologies featured in these two books  are part of our reality, and the author goes on throughout his book to show, that it is the biotechnological possibilities of which we have most to fear.

He classifies biotechnology into three major parts: Neuropharmacology; Genetic Engineering; and Lifespan Extension. Beginning with Neuropharmacology Fukuyama paints  a vivid picture of now, in our Western urban worlds, with facts about the prevalence of antidepressant drug use through Prozac and its many SSRI cousins, and even more disturbingly the massive use of Ritalin being prescribed for our children. We are deeply involved in mind and behaviour control on  a societal level through our complacent acceptance of these drugs. Doctors are prescribing antidepressants and amphetamines to men, women and children at an alarming rate. Why is this happening? Why has something like ADHD suddenly gone from not existing at all to enormous levels within our communities? Fukuyama does not take a moralistic tone in his discussion about this but brings the facts and their ramifications into sharp focus. There are various forces at work within these situations: our expectations regarding happiness are very different now to twenty or thirty years ago and our reliance on medical science has been consistently encouraged by governments and the pharmaceutical industry during the last few decades. Economically we are all expected to provide maximum levels of productivity, whether you are a mother or a teacher, we do not have the same amount of time to devote to the care of our children in many cases and we therefore expect our children to be more cooperative at school and at home. When they are not we now classify them as deficient in attention and drug them.

At the same time, as we are officially giving happy pills to a substantial percentage of our population, we are condemning and prosecuting another large section as illegal drug users. You can see the strange hypocrisy in this fact, as Fukuyama points out the similarities, chemically speaking, between  many of these drugs, like Ecstasy  and the SSRI’s, and that Speed is an amphetamine like Ritalin. It is these fine lines of demarcation within our societies, defining what neuropharmacology is really for, that this book explores. Drugs are OK if we are sick but are bad if merely for pleasure and that certain levels of unhappiness then become sickness (depression), as do certain levels of not paying enough attention (ADHD). Who is deciding the points on the scale? Doctors and the medical industry? Don’t they have  a vested interest in all these matters and indeed a trillion dollar interest in pharmacology? A lot of what this book is about, is asking who in our Western civilised worlds should be making these decisions for society and is it really OK to let the market decide? Being an American, Francis Fukuyama is living in the nation, which has the most avaristic culture in the world, especially around technological developments; as we have seen in the IT industry. He postulates that we as a world need to think about the consequences of these biotechnological developments and legislate for them; for our own protection.

Moving on to Genetic Engineering, and the myriad of biotechnological challenges we now and in the very near future face, Fukuyama shepherds in Dolly the Sheep and its obvious pointer to human cloning. Human cloning is currently banned in most countries and faces a huge amount of legal discussion, as to the rights of  a clone within our societies. The whole genetic question raises the unholy spectre of Eugenics and the Nazis experiments on the weak and their racially judged inferiors. It was not only in Germany and Japan, where these ghastly experiments went on, scientists in the US in a Jewish hospital infected the chronically ill with cancer cells, in another case it was mentally retarded children with hepatitis and the more famous case (they made a movie about it) of 400 black men, many of whom were purposely not treated for syphilis with available medication to record the diseases progression. Fukuyama’s book indicates that this whole racial genetic argument is still very much alive in the US and that the nurture versus nature questions splits the sciences down the middle on political grounds. He states that the Left have always come down on the side of environmental factors affecting intelligence levels within races – not enough to eat so the brain doesn’t develop – where the Right have been firmly on the side of white people being genetically superior in terms of intelligence. Reading all this myself I wondered about the tests being utilised in all this so called intelligence testing, the criteria for intelligence and how it is judged? Scientists, politicians and bureaucrats all testing on the basis of their own preconceived ideas about what it is to be intelligent in a predominantly white Anglo Saxon culture. And even beyond questions of race what is intelligence anyway, is it IQ or Emotional Intelligence or Spiritual Intelligence?

The horrors of rational fascistic science have lodged in the cultural consciousness and so there is a justifiable amount of fear around Genetic Engineering. In contrast to this are the things we now can do about diseases and conditions like cystic fibrosis and Down’s syndrome, which are now being screened for with preimplantation genetic diagnosis. The extension of this will be designer babies, where technology again offers the graduation from avoidance of sickness to ideas of perfection. Introducing questions of who will be able to afford it and will this become the province of the rich, thus increasing the gulf between the haves and have nots?  The author emphasises again that governments must play their part in making sure that genetic engineering does not disadvantage the already disadvantaged within our communities; and goes further to suggest that it could indeed be a technology used to improve things for these sections of the community. Fukuyama recommends international bodies for the guidance of biotechnology and offers the examples in the nuclear industry as proof of possible efficacy in this regard. The dangers of the nuclear industry (as seen by the crisis currently in Japan) are, I think he is inferring, on par with the dangers inherent in the biotechnology sphere.

Francis Fukuyama talks a lot about what it means to be human and the essential qualities of humanness. He invokes Aristotle and a whole pantheon of philosophers and moral judges in answering this question. In the end I think he comes down on the side of feeling, that it is our human feelings which define us as human. So we have the harsh and hostile world of Darwinian evolution and the men in white lab coats on one hand and the subjective consciousness of the feeling world on the other, his book may be an informed cry for help. An Achtung before it is too late and we have sold our humanness for bigger boobs, and smarter and taller, better looking kids. Stem cell therapy and the use of research involving embryos are or have been hot topics recently, with governments voting on legislation, and often doing so as votes of conscience rather than on party policy grounds. The ability to grow new cells and possibly limbs and other organs for the sick versus the rights of the unborn. This takes us back to abortion and how that is still used in many Eastern countries as a genetic engineering tool in favour of males over females in the human species. Abortion is a very volatile topic in the US especially, and anything to do with it opens up that great religious divide and debate. The genetic engineering argument embraces the scientist’s pragmatic view that if we are terminating unwanted pregnancies, and also if there are extra embryos left over from IVF, then we should be using these for embryonic stem cell research. Against this we have the Right To Life religious organisations and also non-religious anti-biotechnology groups, who see this work as a corruption of the rights of the individual, which opens the question –  at what age do we become human?

The third part of this whole dilemma, according to Fukuyama, is science’s work in prolonging our life expectancies. The twentieth century has seen the life expectancies raised in women from 46.3 and men from 48.3, in the US in 1900, to that of 79.9 for women and 74.2 for men in the year 2000. The author points out, when you combine this with falling birth rates in most Western countries we are now facing  a rapidly changing age demographic, meaning that fewer young people will be supporting many more older and infirm people in our communities and economies. In addition to the well publicised affect this will have on social security systems, there will be further ramifications with a growing divide internationally, with developing nations with higher birth rates having younger population demographics; more angry young men. Fukuyama posits that the US will have a decidedly older and more feminine population, as women live longer, and that this will contrast politically with their dealings with these young countries (I think it more likely to be a good thing as grandma is less likely to bomb people). Our Posthuman Future goes onto list many of the possible scenarios related to these population and demographic shifts related to life span extension, and in particular talks about our attitudes to the elderly, facing challenges; when we are forced to care for them on mass and they are taking our jobs – (which the baby boomers have been doing for years in Australia LOL). Fukuyama spells out the medical facts about prolonging life spans and that quality of life experience will not necessarily accompany this extension; and that our cultural worshipping of youth is very much about sexual reproductivity. Lives lived for the majority of years as aged, and non-reproductively,  will present clear cultural and psychological challenges for the participants and for all those around them. Medical science is taking us all down this path because nobody really wants to die and wants to see their parents die, and euthanasia is feared by many within our societies. We do and will need to have these discussions about death and what it means to have a life, beyond the ‘hands off’ and keep everything alive for as long as possible, which is the  current position of governments and medical science. I think we as a community will have to grow up and religions will need to pull their heads out of the sands of two millennia ago – which is when their religious texts were written.

Francis Fukuyama, being an American and working in the US education system, as the Professor of International Political Economy at John Hopkins University, in my opinion shies away from stressing the very large part that the free market in our capitalist economy plays in this. Despite the fact that the overall message of his book is that we need impartial democratic government bodies policing biotechnology, I still think the author misses out on emphasising the fact, that we as a society leave  a great deal of medical science in the hands of a market intent on making as much money as possible out of whatever situation they find or create. Our democratically elected representatives in government are too dependent on popular decisions and election campaign dollars from the pharmaceutical industry. Our scientists are equally dependent on private enterprise funded research grants and even the scientific journals, which publish the reports, are dependent on big pharma advertising dollars. If we value the dollar over everything else how will we ever get any impartiality in any decision making body and if every government department is only potentially lasting four or five years how can we carry out any far reaching legislation?

This is a really worthwhile and enjoyable book to read, drawing on our great Western philosophical canon to pose many of the questions, we as a society face in regard to the biotechnological revolution.

©Sudha Hamilton

Book Review

Who Murdered Chaucer? – A Medieval Mystery

By Terry Jones, Robert Yeager, Terry Dolan, Alan Fletcher, Juliette Dor

Methuen, 2004.

Geoffrey Chaucer, poet and most importantly one of the earliest literary stars of the English language, was the author of The Canterbury Tales – a celebrated collection of verse pieces which have provided an incredibly rich source of historical information about the types of people inhabiting the Middle Ages. Many of us studied Chaucer at school, and I am afraid, that by dint of either my own shallowness or via unenthusiastic teaching, I was not a big fan at the time– the early English language was quite challenging I seem to remember – he remains however a major influence upon our Western canon. Like much of the history taught at school, a great deal of important information and context was omitted, thus denuding what could have been a powerful lesson about real life. You see, Chaucer seems to have been disappeared, in the same way, that more recently, people in South American countries have been disappeared by forces within their governments.

I don’t know if it is merely that the majority of people who study history and literature are averse to making waves, or that it is something else entirely, but we seem to get a dry, unquestioning version of history being passed down in our educational institutions. I know here in Australia, teaching was always the profession of choice for the less academically gifted and the ones who didn’t really know what they wanted to do at university. Perhaps the title of this essay should really be, Who Murdered History? As one of the primary integral qualities for teaching must be passion, if a teacher’s communication is not imbued with enthusiasm and real care for the topic, then who is going to listen to him or her?

Geoffrey Chaucer was a poet and scholar in the court of the English king, Richard the second, at the close of the fourteenth century. Now if you are at all familiar with medieval history, or Shakespeare, you will know that Richard II has a seriously sullied reputation as the fey, spoilt, generally unloved king, who was usurped by a far more deserving Henry IV. Here however, is a great example of the fact that history is written by the victor, and the disappointing thing in this circumstance is that in this case, it has been unquestionably accepted by historians down the centuries. I personally came across Richard II as an acting student, when I was doing my NIDA audition – I studied Shakespeare’s play of the same name and chose an audition piece, of Richard expressing his outrage and righteous indignation at being deposed. The whole experience made a lasting impression upon me and I found it very interesting to revisit this piece of history. Terry Jones and his co-authors make it abundantly clear, that Richard was not the despot history and Shakespeare made him out to be, citing chronicled evidence to the contrary. More importantly they show that these chronicles, kept by the religious orders within their abbeys (Westminster, Kirkstall), had been doctored and amended once Henry IV had taken the throne.

Richard II had ascended the throne at the age of ten, and so you can imagine the difficulties he had in establishing his authority as he grew into the role, with overweening advisors and power hungry barons all around him. Terry Jones posits, that far from being a weak and corrupt king, Richard was in fact a king who was at the forefront of new royal practises. He suggests that Richard was creating a uniquely English court, and that Chaucer, with his wonderful wielding of the newly flourishing English language(in contrast to Latin and French), was a big part of that. Richard resisted supporting the maintenance of  the military campaigns in France, that his father, the Black Prince, and grandfather Edward III and his forebears had campaigned so vigorously at. Indeed he wished for a peaceful reign and copped a great deal of flak from the more warlord like dukes around him. Similarly today in the United States, great chunks of their industrial wealth is based on armaments and technologies of war, and Presidents are lobbied to support these activities to maintain the economy (Donald Rumsfeld and George W Bush in Iraq). Likewise, several of the barons around Richard, depended upon constant military actions for their upkeep and any threat to this was viewed with great resistance, especially by Thomas of Woodstock, Duke of Gloucester, Richard’s uncle and the youngest son of Edward III. Often this military action was portrayed, especially to the poor, as courageous and brave behaviour to be admired in a man and a leader; manipulations utilising cultural assumptions that still exist today. So Richard reigned during a precarious time and his behaviour actually challenged the status quo, in ways, which we would now admire in our modern more peaceful world.

Terry Jones and co-authors make clear that Richard II, once he had taken personal control over the realm in 1389, made the pursuit of peace with France a priority. They cite the influence of Giles of Rome, the Italian theologian and philosopher, in Richard’s education, as a setter of kingly aspirations in the direction of peace. They also suggest that Richard may have been a more intellectual king than his predecessors, and one who fostered and encouraged men of letters; like Chaucer and his contemporaries. Jones makes a good argument for Richard’s court being one of new ideas and creativity; and in a cultural ferment with the recently flourishing English language at its centre.

‘Namoore of this, for Goddes dignitee,’

Quod oure Hooste, ‘for thou makest me

So wery of they verray lewednesse

That, also wisly God my soule blesse,

Myne eres aken of thy drasty speche.

Now swich a rym the devel I biteche!

This may wel be rym doggerel,’ quod he.

The Canterbury Tales, VII, II. 919-25

‘No more of this, for God’s dignity,’

Swore our Host, ‘for you make me

So weary of your total unlearnedness

That, just as God will bless my soul,

My ears are aching with your dreadful speech.

Now such a rhyme I’ll teach the devil!

This may well be doggerel rhyme, ‘ said he.

It is interesting to read the early English employed by Chaucer and in particular the spellings of the words – I found it threw new light and understanding about certain words and their origins. The piece above by Chaucer, is in the persona of the character Harry Bailey, and highlights the author’s opinions of the travelling minstrels, who were the traditional courtly entertainers before the advent of the poet/authors. A modern parallel for this evolution in courtly tastes would be the difference between the singer/songwriters of the sixties (Bob Dylan, Joni Mitchell) and the vocalists or cover bands of the previous decade , who did popular renditions of standards. So Richard II was a new type of ruler and under him there flowered a new language, new expressions and new ideas.

In the book Who Murdered Chaucer? the authors describe the effect this change had on those with vested interests in how things were, and the Roman Catholic Church was one organisation who had deeply rooted and very valuable vested interests in medieval England. The powerful leaders of the Church were busy protecting their own authority against forces for change, like John Wyclif, an Oxford theologian who translated the Bible into English and was against many of the commercial aspects of the Church. Archbishop of Canterbury, Thomas Arundel, eventually aligned the Church establishment in its reactionary crushing of all dissent and introduced the practise of burning heretics at the stake into England. Terry Jones and co-authors produce evidence, that it was the recently exiled Archbishop Arundel who joined forced with Henry Bolingbroke, Earl of Derby, another recently exiled by Richard II, to topple the young king and place Henry on the throne. Together they travelled from Europe back to England illegally, and became irresistible forces of conservatism, appealing to the barons and bishops who had been dismayed and offended by Richard’s new methods and associations. Richard II had been surrounding himself with men of ideas and letters, who were not necessarily from the aristocratic classes, and promoting these men of middle class into positions of power. This is suggested as one reason for the relatively quick and successful usurpation by Henry, as he and Arundel were able to unite the anti-Richard forces together and bring down the king.

Chaucer,  and his literary cohorts, had under Richard II been able to express a number of quite radical ideas in their work, ideas about the role of the Church and State. There are many Wyclifian concepts within Chaucer’s work, and in particular in the mouths of certain characters,  who inhabit The Canterbury Tales. The Poor Parson truly embodies Christ like behaviours in his holy thoughts and good works, and these sit in direct contrast to the avaristic exemplars of what Jones calls the ‘Church Commercial.’ Chaucer parodies other Church representatives,  like Friar Huberd in The General Prologue and the character of the Summoner in The Summoner’s Tale, conveying the well known corruption within the Church, being practised by these ecclesiastical officers. The selling of relics to the general public, pieces of the holy cross which crucified Jesus and a myriad of other bogus bits of rubbish, was rife throughout Christendom. In addition to this, people were encouraged to purchase prayers, and if they did not go on a pilgrimage they were expected to donate the dollar value of the journey to the Church in compensation. The Church collected taxes from everyone in the form of tithes, which could be 10% of their income or more. Basically the Church was  a vehicle for the systematic abuse and exploitation of the population. It was run by the disinherited children of the aristocracy, the sons who were not first born, and became their private fiefdoms – many bishops were ordained at the ages of twelve and fifteen. You had the irony of the Church being run by completely irreligious people, who were more akin to our corporate CEO’s today.

Archbishop Thomas Arundel, was like a Rupert Murdoch of the Church Commercial, conspiring to prevent the radical forces of change from interrupting the control exerted by the Church and the flow of revenue coming to it. Chaucer could be seen as a literary lion, who expounded with humour and style the lie of the land, and told those who would listen, what was really going on. During Richard’s reign this was permissible and Terry Jones would say perhaps even encouraged, but upon Henry IV taking over, it was now an entirely different universe. The rules had changed and it was unfortunate for Chaucer that he had a written body of work out there, which could act as evidence of his heretical beliefs. Like many usurpers Henry IV was insecure, especially just after murdering an anointed king in Richard II, and he looked to secure his newly stolen throne by  a policy of containment and suppression. Apart from the evidence of his sending out a directive to all chroniclers, that he wished to witness what they had written, an unspoken message that said you better write nice things about me and my new rulership of the realm or else, there was also a spate of mob executions of most of Richard’s friends and allies. Henry IV, with the help of the master strategist Arundel, was able to eradicate much of his opposition without directly bloodying his hands. The last known record of Chaucer, was that he had in the year 1400, just taken out a 53 year lease on  a house in the garden of Lady Chapel, in Westminster Abbey.  Westminster was a sanctuary of the Church, which meant that theoretically it was  a place you could go and not be touched by forces of the State, but in practise it did not stop determined agents riding in and dispatching whoever they were really after. Westminster became known as a place where people who were still loyal to Richard II gathered, and indeed the Abbey itself, was implicated in a plot to overthrow the new king and this was discovered by Henry IV not long after the usurpation; and there were deadly ramifications for some of those involved. So it was  a time of secrets and suspicions, a bit like East Berlin during the cold war, and those writers and liberals who had flourished in Richard’s court were under the microscope of Archbishop Arundel and Henry IV.

John Gower, a Chaucer contemporary, managed to rewrite sections of his Confessio Amantis, swapping praise of Richard II to Henry of Lancaster, and this rewriting of history to support Henry IV’s new regime was so successful that it was used by later historians to justify the Lancastrian view of English history. This was one example among many of the exorcising of Richard II from histories warm embrace and his consignment into no-speak and ignominy. Thus we have had six centuries of misinformation and unfounded slander upon Richard II and his reign. This book and its detailed referencing of available records and evidence, really showed me how easily history can be re-edited by those who control the information and records. If we do not ask the question and are not prepared to dig  a bit deeper then we will never know the truth.

There is no clear and incontrovertible evidence that Chaucer was murdered by agents on behalf of Arundel or Henry IV, but there is a long list of unexplainable facts.

• Why did Chaucer the literary star of his day just disappear?
• Why did he leave no Will, when he was a meticulous public servant?
• Why was no monument built to him?
• Why do none of his own copies of his work survive today?
• Why is his death eulogised as a tragedy by other poets?

It seems as if Geoffrey Chaucer, England’s most esteemed poet and public servant, just dropped off the face of the Earth. It is the very lack of recorded information about his death, which points to something decidedly suspicious having occurred and the likelihood that he may have died in Archbishop Arundel’s prison; like many other perceived heretics of the time. Arundel used the uncertainty of the times to eradicate enemies of the Church at home and managed through the threat of burning heretics at the stake to get many dissenting voices within the Church to recant and retract their statements. William Sawtre was the first man burnt at the stake in this new England, this religious police state. Sir Lewis Clifford, one of Chaucer’s oldest friends and one of the Church’s most outspoken critics , was persuaded to recant under the new regime and to bow before the unholy spectre of an agonising death amid the flames. Chaucer’s fellow poet John Montagu, the Earl of Salisbury, was ripped to pieces by the mob at Cirencester in the wake of an abortive revolt in 1400. This was a very scary time to be alive, if you held to an alternative view about Henry IV’s right to be on the throne and the nature of Church and State.

Nobody knows exactly when Chaucer died, whether it was the year 1400 or 1402, various biographers down the ages have drawn on misinformation and then compounded that by using that as mistaken sources for factual information. Like a few journalists today, I suppose these biographers thought why spoil a good story just because there are no concrete facts about the ending. Most commonly Chaucer is depicted as gently dying of old age, in a state of contentment at his own home, of course there is no evidence for this and a whole lot of holes in the story – what happened to his substantial library (books were very rare and valuable in 1400) and his own copies of his body of work? Why didn’t an old man, well versed in the law as a respected public servant in the employ of a king, leave a Will? Very strange indeed and highly unlikely. Who murdered Chaucer? The most likely candidates, Archbishop Arundel and Henry IV, have swept clean histories trail and left little trace, but the book concludes, that the glaring omissions of any recorded evidence regarding Chaucer’s final days and demise are highly suspicious, and considering that they quietly despatched Richard II with similarly no official announcement- it is, in detective speak, their MO modus operandi.

©Sudha Hamilton