CHAPTER 9
WORLD-ARRANGING BEAUTY
Introduction
Now that we have the necessary technology to activate
the One World Mind, let us proceed to discuss the factor
which will cause the tidal wave of change, the royal
marriage of the Queen and King. We will start out with
looking at the two social models which dominated medieval
thought in hopes of understanding more clearly the way to
replace the old archetypal patterns of architectural
development causing the destruction of our environment.
The Organic World
Carolyn Merchant in her book _The Death of Nature_
reviews the organic communities which during the Middle Ages
perceived the earth as an alive, wise being. There were two
opposing models of the organic medieval community: the
hierarchical estate model and the communal village model.
The hierarchical model perceived the community as being like
the human body: the priests and kings were the head, while
the peasants were the feet. It is summarized in this
account of the words of John of Salisbury as paraphrased by
Merchant.
Each part had it own place, rights, duties, and value,
which together contributed to the perfection of the
whole universal community. Both nature and society
were composed of parts so that the purpose or end of
the lower was to serve the higher, while that of the
higher was to guide the lower toward the common moral
good. Each part sought the perfection of its own
particular nature, growing and developing within (72).
The political manifestation of the hierarchical organic
system was the conservative monarchy which acquired its
authority through God using civil law to supposedly carry
out the deity's plans. Neither economic standards nor civil
rights issues were debated in order to keep the political
ideology "stable." Inheritance was passed to the eldest
son, and large networks of kin were bonded by their desire
to keep their economic land base.
During the beginning decades of this century such
hierarchical organic models of social organization were
still active. Such concepts as "mutual interdependence,"
and "evolution toward higher forms" were used by ecologists
to describe organic hierarchy. Merchant says that not only
did ecologists used the hierarchical model to explain the
"organization of bacterial colonies, grassland climax
vegetation, bee and ant communities, but also of human
tribal societies and the world economy. They stressed an
evolution toward greater cooperation on a worldwide basis
and argued that nature could provide the model for an ethic
of human sharing, integration, and unity" (76). But with
the reign of fascism, which glorified the father in the form
of the absolute dictator, the evolutionary hierarchical
approach to organic community was abandoned. Ecologists
retreated into a mathematically reductionistic direction.
Philosopher Archie J. Bahm says that "Reductionistic
philosophies are not adequate. The more reductionistic a
philosophy is, the more inadequate it is" (Bahm 1979, 94).
Merchant calls the second organic community vision the
communal consent model. In opposition to the hierarchical
model of the feudal landlords, communal consent attempted to
eliminate individual differences by enforcing the collective
will as the sole source of power. The good of the whole was
more important than the will of the individual. The parts
of the whole all had equal value and everyone had a vote in
the election. Public officials were subservient to the
people's sovereignty. Cooperative land use, internal
self-regulation, sharing of goods and tools, and common
traditions and customs were practiced within the communal
consent model. Its political manifestation was socialism
and communalism. The tyrannical monarchy was replaced by
the will of the collective. In modern terms, this has
produced the State. As we have witnessed in the tyranny of
the Communist regimes, when individual happiness is forsaken
for the vision of the collective, a society may become
suppressive to individual creativity, controversial opinion,
and eros. Hence, the collective can stagnate into a
collective mediocrity.
The organic love-power which is the source of
individual gifts and wisdom, is unable to provide its
leadership role under the communal consent model since it is
a threat to the collective mediocrity. Throughout history,
abuse of power in the hierarchical model, caused by the
hegemony of patriarchal inheritance rather than spiritual
knowledge, has resulted in disenchantment with the model.
But the model has never really been understand and created
on a world-wide scale with a new and different concept of
Planet Earth. Our bodies are made up of a hierarchy of
organisms which are part of wholes of cells, wholes of
molecules, and wholes of atoms. "Hence several different
kinds of hierarchy cooperate in constituting the body of
that person" (Bahm 1979, 128). Since everyone discovers
their unique gifts through the intuitive, inward knowledge
of the whole self, the hierarchy is not determined by
external causes, but though inner processes. Pitierum
Sorokin, author of _Social and Cultural Dynamics_, believes
in the power of love. He foresees a time when the
scientists, sages, and saints will make up the global
meritocracy. He says it had been tried in former times in
imperfect forms, but he foresees it happening in a ennobled
form in the future (Wager 1963, 97).
Merchant asserts that both the organic hierarchical and
communal model were undermined by the growth of the market
economy with its emphasis on property rights and the profit
motive. In the medieval organic model, land was for use,
not for economic gain. A lord could not cut down a forest
for his own desire where the peasants held common rights.
Starhawk points out, "Agriculture was based on the village
as an organism, rather than on the labors or profits of the
individual or the nuclear family as independent agents"
(Starhawk 1982, 190). Advances in agriculture technologies
which dominated nature also destroyed communal farming
practices and communal control of natural resources
(Merchant 1980, 78).
The Steady-State Vs The Ever-Growing Model of Development
So what is an organic model of community? Where will
the market vision inevitably lead? In _The Liberation of
Life: From the Cell to the Community_ by Charles Birch and
John B. Cobb, Jr., the authors explain the two different
views of organic community which they refer to as the
steady-state economy and the ever-growing economy. In
essence, the steady-state economy is the reality that we are
part of a planetary system that is finite. The Earth has a
limited capacity to replenish such resources as timber,
food, and water. There are limited amounts of fossil fuels
and minerals and these are non-renewable. Gaia has only a
limited capacity for absorption of pollution and maintenance
of life. The steady-state economy realizes the limits and
so seeks to establish an economy based on limits, not on
growth. What is or is not produced is determined by the
needs of the community as a whole. The economic system
organizes the world resources and productivity so that the
needs of the citizens are in balance with that which the
ecology can sustain. The health of the ecology will be
monitored instead of the economic growth.
The authors feel humanity has grown to a point where
now we must reach maturity. They explain that during the
growth phase in the lives of plants and animals, they use
natural resources to build up tissue. During this time of
growth, they increase in size. Then plants and animals
reach a point when physical accumulation turns to physical
maintenance. They cease to grow, using natural resources at
a slower rate for maintenance reasons only. Examples of
mature ecosystems are coral reefs and rain forests which
recycle all the materials they use from resources. The only
resource which comes from outside the ecosystem is the sun
and minerals. They are dynamic sustainable societies which
have survived for thousands of years by respecting limits.
The characteristic of a sustainable society which Birch
and Cobb list are: population control according to the
carrying capacity of the planet; renewable resources
staying within the capacity for the planet to supply them;
pollution emissions below the rate of Gaia's ability to
absorb them; the rate of use of fossil fuels and other
minerals not succeeding the rate of technological innovation
to use them; goods made to last and whenever possible
materials be recycled; fair distribution of scarce
resources; and equal opportunity for people in the decision
making-process. The authors write, "The emphasis will be on
life not things, on growing in quality not quantity, on
services not material goods" (244). The steady-state uses
renewable technology such as solar power, restrains energy
use, and practices organic farming so that the soil
maintains fertility indefinitely.
Birch and Cobb see Paolo Soleri's idea of arcology as
representative of a steady-state built environment.
Arcologies utilize sunlight to the maximum degree.
Greenhouses surrounding the arcology can also provide food
for the citizens, and the sloping roofs can channel heated
air into the city. Wasted heat from the factories located
underground, would also provide energy for the city. The
authors write,
In short a city could be built so that its total energy
needs would be a fraction of those of our present
cities, and these needs could be met by the sun.
Such a city could make possible a society that was both
just and sustainable (327).
John Stuart Mill believed that in such an environment
where social functions are organized as unconsciously as our
heart beats, mental and moral development could bloom and
our life-styles and creativity could flourish on deeper
levels. We can then concentrate our energies on opening up
the power within the human soul.
Contrary to the steady-state economy is the
ever-growing economy model, which is an outgrowth of the
market economy, believes unlimited growth will bring about a
technological Golden Age. All problems will be solved
through technological inventions. The supply of cheap
energy from nuclear fission, and eventually nuclear fusion
or solar-powered satellites, will allow for continual
population growth. Food, water, and wood will become
abundant with continuous technological innovations as
suitable substitutes are found. Chemicals can used to
restore fertility to the soil. Desalinization plants will
convert salt water to fresh water. Chemical compounds will
create artificial wood. Waste disposal and pollution can be
solved with the energy provided by nuclear power.
Protection from the holes in the ozone will either be
provided by a technological solution to restore the ozone
layer, or new architectural forms will be built to protect
us from the dangerous ultra-violent rays. Since the
unlimited growth vision is the continuation of the
capitalist economy it is easy to see how it could lead to
private biospheric technology used to protect the rich
classes from the deteriorating ecology.
In Carol P. Christ's book, _The Laughter of Aphrodite_,
she explains the way in which Platonic thought divides the
body and the soul into two different spheres. The superior
one is thought to be the sphere of the immortal soul which
Christ points out is really a denial of our finitude and
death. In this doctrine of absolute transcendence, life,
the earth, and the body are despised. The spiritual goal is
to transcend the flesh in hopes of obtaining life after
death in "which the limitations of finitude are overcome".
She writes,
I believe the crisis of our times calls upon us to
point out the roots of our peril in the denial of
finitude and also to begin to depict a religious vision
compatible with the preservation of this finite earth.
We must envision a spirituality that acknowledges
finitude and death and that encourages us to affirm
rather than deny our connections with the earth (221).
Will We Have a Metamorphosis?
We must advance beyond the image of the virgin mother
and respect our place within the evolutionary framework by
realizing the wisdom, beauty, and symbolism of bi-
parenthood. Let me try to solve the riddle of sex. In
_Microcosmos_ Margulis and Sagan ask, "Why must two halves
come together to make a whole only to become two halves
again?" (158). The union of the two sexes is symbolic of
our oneness with our primeval ancestress giving us the way
back to the Garden of Love. We can only experience direct
knowledge of wholeness, the power it generates, and our role
within the superorganism through sexual mysticism. Norman
O. Brown writes, "Hence according to the Epistle to the
Ephesians the true meaning of the mystery of sexual
intercourse is that is a symbolic representation, or
adumbration, of that mystical body in which we are all
members of one body" (84).
Evolving beyond asexual reproduction requires new
symbolism to refer us back to our oneness with the
superorganism. The superorganism needs the sovereignty
provided by epic poetry in order that we begin living
together as a superorganism. Only the love-story, a new
relationship between woman and man, will give us the
knowledge of how we can stop annihilating ourselves and our
surroundings, and start creating the holy world needed for
the planet's reproduction. The environmental crisis and
constant threat of war is a result of the inner wars within
the minds of women and men who were afraid of the power of
the Goddess. However, the epic poetess is mapping our way
out of the crisis.
The reason for erotic love is to discover the ancient
mode of communication of the global brain: telepathy. As
we begin to communicate with the superorganism and discover
its occult mysteries by breaking down the walls between the
I and thou, the hidden world of the unseen benevolence opens
up to us. Peter Russell believes that in order to integrate
society into a superorganism will require a leap in the
evolution of consciousness, which he calls a "mind-linking"
process. To do this, a new worldview which is "holistic,
non-exploitative, ecologically sound, long-term, global,
peaceful, humane, and cooperative" (Russell 1983, 130) is
needed. This sounds to me like a description of Neutopia.
The role of Neutopian thought is to cast out the old
indoctrination which divides us into artificial groups by
thrusting us into the trance of the planetary management of
the superorganism.
Arthur Versluis writes in his book _The Philosophy of
Magic_, "In this, the Golden Age, one cannot so much speak
of "telepathy"-- which implies a "sender" and "receiver" or
a duality--but rather of the simultaneous arising of
harmonious thoughts and intentions" (97). This might also be
a description of erotic spirituality. Alan Watts describes
the union of Aphrodite and Eros,
One can only translate this symbolism into terms that
are meaningful in our culture by saying that, in an
embrace of this kind, all considerations of time and
place, of what and who, drop away, and that the pair
discover themselves as the primordial "love that makes
the world go round." There is an extraordinary melting
sensation in which "each is both," and, seeing their
eyes reflected in each other's they realize
that there is one Self looking out through both--and
through all eyes everwhen and everywhere. The
conceptual boundary between male and female, self and
other, dissolves, and--as every spoke leads to the
hub--this particular embrace on this particular day
discloses itself as going on forever, behind the
scenes (Watts 1971, 89).
Telepathic communication links our conscious minds and
bodies to the collective unconscious of the superorganism so
that we may rediscover our lost knowledge of telepathy.
According to Colin Wilson in his book _The Occult_, we have
reached certain limits in the rational intellect and can not
progress any further until we redevelop these inner sensory
faculties. With this occult knowledge, the power to
psychically heal the world will also be found as we open up
more fully to the knowledge of the Self. By breaking the
habit of the mundane world, parapsychologists feel the power
of the occult could be the key to changing the dictates of
bureaucratic and military tyrants. Some have speculated
that the supersensual powers are more powerful than the
atomic bomb. Certainly, if we are tuning into the
superorganism's data base and becoming more like goddesses
and gods, our power to survive would out-live the most death
instinct. Spiritualists who have experimented with the
occult, sense that there is an ethic of non-violence
attached to the superpowers. Telepathy is the power to
heal, not to destroy.
In David Abrams' essay, "The Perceptual Implications of
Gaia: The Gaia Hypothesis Suggests an Alternative View of
Perception," he explains that the Gaia theory defines
perception as communication or communion between the
individual organism and the planet. Intake of information
can no longer be from "a mute and random environment" as was
previously thought. The Gaia theory suggests that
perception is not a paradox between the inner and outer
worlds since the two are no longer seen as disjointed.
Abrams says that the living body of Gaia is naturally
clairvoyant.
In his book _From Newton to ESP: Parapsychology and
the Challenge of Modern Science_, Lawrence LeShan discusses
the trouble with conducting traditional scientific
laboratory experiments with ESP. He says that most
parapsychologists have built theories based on the "one-
tracked universe" based on the philosophic model of
mechanism and determinism which are divorced from human
experience. Their experiments, e.g., the guessing of
concealed cards and other tests which use statistical
techniques, are based on accumulative "outside" knowledge.
Humans don't pass information the way computers simply
transmit information from one another; human communication
creates a Gestalt.
LeShan believes parapsychologists need to embrace the
"multi-tracked universe" model of twentieth century thought.
Consciousness is the mind stuff of life. Psi-events are
"composed of our inner experience" leading us to the one
central mystery of love. LeShan points out that psi-events
take place in the "dynamic field" of psychological space
between two people, not in the geometric space of the
mechanical universe. Moreover, LeShan writes that everyday
common experiences, like the explanation of building a
bicycle or a steam engine, is inadequate to explain and
understand the psychic realm, for the problems of
parapsychology can not be solved on the sensory realm. He
continues, "Explanation in this realm means showing the past
events had to happen as they did: future events are
unpredictable. The past was determined; the future is
free" (78). Events in one's life build upon one another
and, therefore, are not repeatable.
Looking back in time with some sense of the total
situation, one can see how each event had to unfold the way
it did in order for the next scene of the cosmic play to
occur. The psi occurrences expose a realm of meaningful
behavior since one's life meaning is revealed when one is
attuned to the global mythological energies of Gaia.
Telepathy is achieved when the connection between two
meaning-related contents results in a "non-electric
lightning connection." Bridging this gap causes a meaning
affinity between the inner life of the two minds in relation
to the "all-embracing universal order" (Koesthler 1972,
106). A natural rhythm between them is created causing the
two to act synchronistically with each other on an
archetypal foundation.
Allaby denies Gaia it's occult powers. He writes,
The magician believes the world is operated by unseen
but intelligent forces. These forces can be persuaded
or coerced into producing desired effects, by changing
the weather, for example, or healing the sick.
Communication with these forces involves rituals that
sometimes appear to succeed because mere probability
ensures that desired outcomes follow on some
occasions....Gaia is not an intelligent being, not a
god, not anything you can talk to, pray to, or
hope to influence by persuasion or ritual. I often
wonder why people bother to seek the supernatural when
the natural world is so filled with beauty and surely,
with marvels enough to satisfy the most voracious
spirit. Beside the real world the imagined world of
the occult is so pale and sterile, so unutterably dull
(114).
Poor Allaby and the other pseudo-scientists who have
turned off the deepest, most mysterious part of the global
brain so that they are unable to find the full power of
Gaia! Without the intelligent supernatural powers of the
superorganism, humanity will continue to be the malignancy
and threat to life, what Allaby describes as our
evolutionary dead end. It is only through the imagination
that we can see our way back to the Garden where telepathic
communication is part of the natural grace of life. To deny
us the world of the imagination is a death sentence to our
species as our dystopian cityscapes continue to plunder life
and we are left without an alternative to the global
shopping mall. The way to live in peace is a Neutopian
quest requiring the reorganization of the world along the
lines of the superorganism. Such a superorganism will have
unity-in-variety, not by means of denying the individual,
but by allowing the individual the chance to reach her or
his greatest potential for the greatest good.
Sagan seems to be able to trust his imagination more
than Allaby. He writes,
however dubious the reality of the topics of occult
sciences, future technics may literally make them come
true. Long before we see a New Earth erection on
another planet by spacegoers, we may produce the lost
island of Atlantis, not a barnacled ghost town but a
thriving, electrically lit metropolis, with ocean-based
economies built on biospheric technologies (Sagan 199O,
59).
Alas, Sagan, too, still relies on technology to
bring about the occult magic. Could it be that the bacteria
use an internal biotechnology to communicate on the
planetary level without cables or satellites? Have we
simply not discovered the biospheric channels yet? Can we
recover the lost knowledge of telepathy and erotic love
which will give the full use and control of the occult and
the mass attraction needed to enact the ancient Gaian
religion? In G. I. Gurdjieff's book, _Meetings with
Remarkable Men_, he writes about a time of telepathic
communication:
Just before the deluge, they were scattered all over
the earth for the purpose of observing celestial
phenomena from different places. But however great the
distance between them, they maintained constant
communication with one another and reported everything
to the centre by means of telepathy. For this, they
made use of what are called pythonesses, who served
them, as it were, as receiving apparatuses. These
pythonesses, in a trance, unconsciously received and
recorded all that was transmitted to them from
various places by the Imastuns (37).
A Call for a Love Magician
Allaby and Sagan could be described as what the
Renaissance magicians and alchemist termed Puffers.
Versluis describes the Puffers as the alchemists who had the
great laboratories during the Renaissance. They took the
nature of alchemy literally trying to turn base metals into
material gold. Puffers, who received the name because they
were constantly using puffer bellows, did not understand the
inner purpose of alchemy which facilitates the
transformation of mind by moving the habitual energy in
different patterns. Puffers refused, or were too stupid to
understand, the symbolic hierarchy of gold. Without the two
higher levels of gold, which Paracelsus called the ethereal
and heavenly gold, alchemy could not be achieved. Puffers
were the precursors to modern chemists who pile up gold on
the material plane failing to move to the spiritual domain
of the Golden Age. Hence, the Renaissance, like the
Enlightenment and the Industrial Age after it, were "all
subcyles of the epoch of the rational mind" (Whitmont 1982,
74). By understanding the powers of the Crone, males will
finally be able to tune into the Gaian Consciousness and
reach an alchemical union; and thus, a new epoch is born.
This summer I have had two encounters with modern day
puffers. While I was driving the shuttle van for Alumni
Weekend at the University, I picked up a man who I was
informed me had received the outstanding intellectual award
that night. I asked him what was his outstanding
achievement. He said he wrote chemistry books. When I
asked him if he knew anything about alchemy he answered,
"Yes, writing text books on chemistry turns into gold."
The other encounter happened while I was working in the
Tower library. As a man exited the ninth floor where I was
the guard, I noticed his name tag for a campus conference.
So I asked him what conference he was attending. He said it
was a chemical conference. "Was anyone lecturing on
alchemy?" I asked. "No," he said, "there is no money in it."
Our inability to reach to ultimate levels of alchemy by
allowing the organic symbolic hierarchy to guide the
material level of existence has stuck us into a superficial
prestige system were money equals power. Individuality is
perceived on the basis of what you do to make a living, not
your intrinsic value. Society is blindly governed by the
worst people who cannot imagine "statesmanship" as anything
in any other way than how to make their country the richest
and the strongest militarily. Unable to free ourselves by
virtue of the superorganism, we are trapped in dystopia. In
Betty Roszak's essay, "The Two Worlds of Magic," she writes,
"All the alchemist's work, prayer, and efforts were directed
toward this goal: to awaken the dormant powers of nature,
to reconcile her dynamic conflicts, and to assist at the
birth of a new and higher consciousness. Through the
hermaphrodite lay the path beyond good and evil toward
liberation from contending dualities...this was the coming
together of earth and heaven, the completion of the circle
of perfection" (Todd 1977, xi).
Now, the alchemical royal union could now create a
millennium movement based on Gaia. Since the origination of
religion unites us with bacteria, religion has an infectious
effect which is why it can spread rapidly through the
superorganism, infecting the masses with love.
A Royal Marriage of True Minds
The couple's metaphysical relationship is a mutation
from the status quo. Their former selves which have been at
war with each other and the surrounding environment now
enter into each other creating a complementary relationship
called in alchemy, an _hieros gamos_, a sacred marriage of
the elements. Their "marriage of true minds" creates a new
stage of being, a miraculous event, which was not previously
present. In Greek the word hierarchy means hier, "sacred"
and "archy" order. So it seems this "marriage of true
minds" could create a new sacred order.
The union of the hera and the hero is of "paramount
importance for rule on earth." Gadon states that in the
ancient Goddess tradition, "the cosmic power of the Goddess
had to be transferred to the king to ensure his power of
leadership and fertility. Their sexual union was necessary
to activate the annual cycles of life" (Gadon 1989, 116).
She continues, "The mystery of human sexuality was connected
to the fecundity of nature." Their procreation is not the
reason for their sexual intercourse, but it is necessary to
endorse the Queen and King's ability to rule in order to
save the five kingdoms of Gaia. In ancient times the
hierodule, who was the embodiment of the Goddess, gave up
her ability to bear children. Instead their union created
the alternative vision necessary for the evolution of the
lower level social structure of nationalism into a higher
level system of global management. Their union symbolizes
the all-embracing symbol of the absolute which sums up the
whole of meaning. It is the ultimate interpretation and
decision of life which holds the secret to the union of
humanity (Vysheslawzeff 1968, 3).
Another reason for the marriage's royal character is
the effect of the archetypal basis of monarchy and its role
in mythology on the collective human psyche. In Michael
Baigent, Richard Leigh and Henry Lincolns' book, _The
Messianic Legacy_, they write,
Whatever the form of government under which one lives,
the psyche, from childhood on, will still be populated
by kings and queens, princes, and princesses. However
"republican" one may be, such figures are part of a
collective cultural heritage, with a psychic validity
of their own. In the absence of genuine dynastic
royalty, we will endeavour to create a surrogate
royalty from, say film stars, pop singers--or, in the
United States, from families like the Kennedys (172).
For example, the Prince and Princess of Wales command more
attention in the American press than our most noted
celebrities. The American Presidency isn't able to achieve
its full stature because of the lack of continuity and
duration in the four or eight year tenure of office. The
Prince and Princess do not govern, but rule over us as the
ultimate symbolic figures. They are symbols of the
plutocracy, a false aristocracy whose "power" is passed
through blood lines. Their symbol is really a hollow shell,
a facade in Oedipal dependencies. Their tradition is not
only racist in that their bloodline is superior to their
subjects, but it is also sexist in that male babies are
believed to be superior to female babies.
Most, if not all, historical diarchies (rule by two)
have been tyrannical since their rulership has been based on
heredity and patriarchy, and not on virtue. Inanna, the
ancient Sumerian Queen of Heaven and Earth, ruled in her own
right until the rise of patriarchy. She then transfered her
sovereign power to her husband, Dumuzi, the Shepherd King,
who from then on ruled in her place as the absolute
authority. She no longer had a partnership with him, but
used sexual power to seduce him. Since her power was no
longer public, she used covert ways to control him. Before
the patriarchal overthrow, she was represented as the
Goddess of the universal energies of love, who appeared as a
stately, fleshly Crone; after the overthrow of the
matriarchy she becomes a slender young maiden, the Goddess
of the battlefield. Her sexuality was no longer focused on
reproductive power as the woman who would bring the next
generation into the world, the way it was during the reign
of the Crone (Thompson 1981, 165).
However, at times, monarchy has also given us the hope
for a messiahship which has the power and wisdom to create a
global elite of Gaian magicians--both artists and
scientists--open to anyone. Biological inheritance does not
determine the chosen ones. The ability to hear the Infinite
Manifold's call of consciousness and one's internal dialogue
with the soul of the world determines the individual's
position within the global "pluriverse."
An evolutionary leap in consciousness is essential: we
must cut the umbilical cord to our microbial mother and
become conscious of our destiny as Gaia's wise rulers.
Warner writes,
The Virgin Mary has inspired some of the loftiest
architecture, some of the most moving poetry, some of
the most beautiful paintings in the world; she has
filled men and women with deep joy and fervent trust;
she has been an image of the ideal that has entranced
and stirred men and women to the noblest emotions of
love and pity and awe. But the reality her myth
describes is over; the moral code she affirms has been
exhausted (338).
As we began to worship the bacteria as the benevolent
force of renewel and live in bioshelters according to
natural laws, the duality between good and evil, Mother
Earth and Sky Father, will eventually disappear. Our
separation from and ignorance of the Superorganism is
replaced by planetary management. The life-force reveals
itself as the love force whose noblest symbol is represented
through the sexual passion. The unity of polarities is only
possible through the poetic metaphoric language. Critics
and the public must realize that poetry is not so much
related to life of the poetess and poet, but that they life
should be interpreted in light of her or his poetry. In the
final analysis, it is scripture which determines virtuous
character and the ability of the poetess and poet to become
rulers. In other words, it is art which guides life.
The Position of the Philosopheress and Philosopher
The chief civic roles of the philosopheress and
philosopher is to make arcologies become a reality. Their
mission is to make cities into works of art by weaving
together the endless number of creative activities of their
inhabitants so that all may make a proper contribution to
the balance of life in the city qua arcology. This results
with the release of occult power into the world drama of the
superorganism. Working on behalf of Gaia, each individual
finds her or his "own" work, determined by their natural
inclination which educators then cultivate for the greatest
public good. People are taught to follow their own
inspirations so that they will do "their artistic best for
the community." When people are encouraged to follow their
creative insights, their imaginations are raised to new
levels of self-determination and self-direction. They
become morally autonomous. By connecting with the microbial
source their actions are determined by their own inward
knowledge.
Led by the philosopheress and philosopher in a mode of
"choric dancing," the civilization can be guided by the best
available knowledge "both of philosophical principle and of
psychological and sociological science" (Lodge 1953, 282).
The role of the philosophic pair within the global
administration is to create the blueprints which formulate
the project of our planetary survival. These
decisions have a "non-logical side which is moral, deeply
rooted in community feeling" (202). Administrators become
conductors of freedom to the world community as a whole,
making it possible for the more creative members to lead and
activate their dreams and ideas, while others practice their
skills and talents. Lodge writes in his book _Plato's
Theory of Art_,
Philosophical insight does not somehow wash out the
differences between one art or occupation, and
another. On the contrary, it helps each to become more
definitely, more specifically itself; and to make to
the life of the whole, the characteristic contribution
which this artist, and this artist alone, can best
make. Community fellowship, and an enlightened faith
in co-operation do not lead to confusion, or to
interchange-ability of the various artists.
On the contrary, they provide a background against
which each musician, each painter, each poet, each
carpenter, weaver, and potter, can do his best work;
devoting himself wholeheartedly to realization of his
own ideas (291).
The world problems are brought to the philosopheress
and philosophers to be solved. She and he are not only the
matrix around which the experts bring their findings, but
the guides to creative and just solutions by using the world
computer data base and the radical philosophy of Neutopian
Thought. The philosopheress and philosopher cannot pass
judgement on details or techniques which she and he have not
studied, so must pass these problems to the experts in the
various fields for concrete suggestions so that she and he
may then form a finalized plan.
The role of art in the governance of the planetary
community is to foster "community courage, self-control,
justice, and the other virtues of good citizenship" (Longe
1953, 265). Art gives the city its community ethos which is
why the question of culture is vitally important to creating
social harmony. No one person can decide all the ethical
and aesthetical issues which must be addressed. Therefore,
a council system, headed by the philosopheress and
philosopher, might be necessary for deciding which global
projects should be carried out and in which order.
The End of History
The romantics and the renaissance Neoplatonists insist
that love is the end of history, the final goal of humanity,
and the power which holds the organic body together. J. A.
Theuws' account of love in _The Encyclopedia of Religion_,
states that
Broadly conceived, love has been a motivational force
in shaping of culture within both the ideological and
behavioral dimensions of life and a substantive theme
in the by-products of almost every form of human
activity: in religion and the arts, literature, music,
dance and drama, philosophy, and psychology. It is
perhaps, safe to say that the idea of love has left a
wider and more indelible imprint upon the development
of human culture in all its aspects than any other
single notion (31).
Without the leadership of love, society is held together by
brute and corrupt forces which are in evidence all around
us. People are confused. There is an acute world-wide
social disorganization. The final goal of history, the unity
of humanity can only be achieved by the reign on the
superorganism. Throughout time, poetesses and poets have
understood their social position as the oracles of coming of
the world of miracles.
From _Zohar_, a book of mystical Judaism from the
thirteenth-century is the following,
For there is not a member in the human body that does
not have its counterpart in the world as a whole. For
as a man's body consists of members and parts of
varying rank, all acting and reacting upon one another
as to form one organism, so is it with the world at
large: it consists of a hierarchy of created things,
which when they properly act and react upon each other,
together form one organic body (Roszak 1977, vii).
In other words, the superorganism must have provided the
philosopheress with a counterpart in order for the planetary
reproduction to be accomplished. It is so rare for woman,
man, prophecy, and philosophy to come together.
What, then, is the appropriate metaphor for the
planet's reproduction? Erotic love is the magical force
which makes the birds sing, the flowers smell, and gives
poetry to people for attracting their eternal soulmates.
But, sadly enough, throughout history only a few magicians
have been concerned with love. King Solomon who was an
expert in science, was married three hundred times. He had
seven hundred concubines and fathered six thousand girls and
boys. Obviously, his mind was on sex, not on the liberatrix
of love. He never understood the alchemical union even
though he had received more charms, magical practices and
precepts than any other person. Will the magician ever
learn to activate the spell of the One World Mind
establishing the healing rituals of the superorganism?
Norman O. Brown in his book _Love's Body_ quotes G. Roheim,
"The presentation of the dual unity as one body and the
libidinization of the separation situation is just the
essence of magic" (Brown 1966, 56).
The difference between the Gaia Messiah and false
magicians, such as Adolf Hitler, is the depth of their
visions and their abilities to understand love and utilize
the power of the superorganism to unify the global family.
Hitler contended that in the original state of paradise Adam
and Eve had the racially pure blood of the Aryan race. He
proposed that humanity's fall from the Garden of Eden was
caused by the mixing of blood. He stressed that the Aryan
race should feel sacredness for their superior blood and
respect the laws of inheritance. To Hitler, Jesus came to
redeem the blood, to bring the chosen people back into a
_pure_ heavenly state. Hitler believed, and was able to
make other Germans believe, a holocaust was required to
purge the German people of its bad blood. For Hitler, "Good
is what benefits Germany." In American terms: what is bad
is what threatens national security.
Jesus was also strongly attached to blood and
nationalism. In fact, Jesus was a descendant of King David,
a requirement of his Messiahship. "His mission is only to
the lost sheep of the House of Israel" (Matt. 15:24). By
house is meant a group attached to the same language, blood-
line, tradition, and religion. The original form of the
Golden Rule was, "You shall not take vengeance or bear
grudges against the sons of our own people," which also
reflects blind faith and loyalty to one's tribe. Under this
social ethic, group adherence is more important than
individual consciousness.
Historically the mediocre use of the occult has made
people concerned with their own narrow interests, dividing
groups of people through hatred and war. The nationalistic,
sexist hold on people's imaginations still plagues our world
with diseases in every area of human life. It has even been
said that Hitler is the founding father of the state of
Israel, for without the Holocaust no Israeli state would
have been made. War in the Middle East over nationalistic
territories could well result in nuclear holocaust.
Hitler's legacy is still tyrannizing the world with war.
In his essay "Antiscience Trends in the U.S.S.R."
Sergei Kapitze points out that, "a demand for new ideas,
ideals and even ideology, despite all the negative
connotations that last word evokes, is certainly the order
of the day" (Scientific American, Aug. 1991, 36). Gaia's
time has finally come! The Gaia Messiah's evolutionary
purpose is to unite the species around a planetary microbial
identity with rituals to the superorganism. Archie J. Bahm
writes,
The world models depicted in the major
religions--Judaism, Christianity, Islam, Hinduism,
Jainism, Buddhism, Confucianism, and Shintoism--have
failed to solve our contemporary problems. Indeed they
are contributing more to these problems than to their
solutions. The continued existence and persisting
influence of these religions are obstacles to present
efforts (Bahm 1979, 26).
What these religions have in common is that they foster
family-based agricultural life-styles which are unable to
set the world soul free to become the mystical artiticians
of love. Artitics is a word combining art and politics so
that artists of the magical powers are given the power of
rulership. The magicians of Gaia's temple are what our
species is starving for, so that Aphrodite and Eros are
re-enthroned and given back the power to fairly distribute
the staff of life. As I have shown in the previous
chapters, it is the private house which is causing our
social disintegration. It is interesting to note that the
word private is derived from the Latin privatus meaning
"deprived." Do we have any other positive choice than to
develop the public good through the building of arcologies
by embodying the ideology of true love?
Summary
In this chapter we have seen the need for a new
communication between ourselves and the Superorganism.
Occult new ways of speaking in the form of telepathy open up
to us when we begin to tap into the subliminal sea of Gaia.
The erotic union of the female and male leads to global
consciousness and is the essence of magic. When we finally
obtain alchemy from the meeting of the minds of the Queen
and King, new "wavicles" of thought can usher in a
revolutionary epoch of love. Love creates a new form of
governance and education which frees the individual to
pursue her or his "ownwork" in service to Gaia. The role of
the philosopheress and philosopher is to head a world
council system which determines the projects which should be
carried out in order to make the planet a beautiful,
healthy, and meaningful place where all souls have the space
and time necessary for self-actualization.