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 Queen and King. We will start out by looking at the two social models which dominated medieval thought, in hopes of understanding more clearly how to replace the old archetypal patterns of architectural development that are causing the destruction of our environment.

The Organic World

Carolyn Merchant in 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 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. 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 early decades of this century, such hierarchical models of social organization were still common.

In the field of ecology, meanwhile, such concepts as "mutual interdependence," and "evolution toward higher forms" were used by to describe an organic hierarchy. Merchant says that not only did ecologists use 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 rise of fascism, which glorified the father in the form of the absolute dictator, the evolutionary hierarchical approach to organic community was abandoned. Ecologists retreated toward 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 an 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. Its political manifestation was socialism and communalism. The tyrannical monarchy had been replaced in these cases by the will of the collective. As we have witnessed the Communist regimes, when individual happiness is forsaken for a vision of the collective, a society becomes suppressive of individual creativity, disallow controversial opinion, and downplay 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 leadership under the communal consent model, since it is a clear threat to collective mediocrity. Throughout history, the abuse of power in the hierarchical model, caused by the hegemony of patriarchal inheritance over spiritual knowledge, has created disenchantment with that model.

But the hierarchical model has never really been understood or created on a worldwide scale, using the new and different concept of Spaceship Earth. Our bodies are made up of a hierarchy of organisms which form parts of atoms, molecules, and cells. "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 coercion, but through 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 a global “meritocracy,” a world order guided by the “natural aristocrats” of mind and spirit. Sorokin says it has been tried in former times in imperfect forms, but foresees it happening in an ennobled form in the future (Wager 1963, 97).

Merchant asserts that both the organic (i.e. feudal) 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? And 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 finite planetary system. 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 the absorption of pollution and the maintenance of life. The steady-state economy realizes these realities, 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 as well as the “hidden costs” of certain kinds of production. 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.

Birch and Cobb feel that humanity has grown to a point where we must now reach maturity. They explain that during the growth phase in the lives of plants and animals, natural resources are used to build up tissue. During this time of growth, they also 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. 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 exceeding the rate of technological innovations for using them; goods made to last, and whenever possible, materials made to 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 future factories located underground, will 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 likewise bloom, and our lifestyles and creativity could flourish on deeper levels. We could 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. This model, which is an outgrowth of the market economy, believes that 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, or facsimiles thereof will become abundant with continuous technological innovations or as suitable substitutes are found. Chemicals can be 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 controlled with the energy provided by nuclear power. Protection from the holes in the ozone layer will either be provided by a technological solution to restore it layer, or new architectural forms will be built to protect some of all of us from the dangerous ultraviolet rays. Since the unlimited growth vision is the continuation of the capitalist economy, it is easy to see how it could lead to the use of private biospheric technology to protect the rich classes from the deteriorating environment.

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 to be really a denial of our finitude and death. In this doctrine of absolute transcendence, life, the earth, and the body are denigrated. 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 it is a symbolic representation, or adumbration, of that mystical body in which we are all members of one body" (84).

Evolving beyond life’s early stages of 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 are the results of wars within the unconscious minds of women and men who were afraid of the power of the Goddess. However, the epic poetess is now mapping our way out of the crisis.

The purpose of 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, a hidden world of unseen benevolence opens up to us. Peter Russell believes that the integration of 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" is needed (Russell 1983, 130). This sounds to me like a description of Neutopia. The role of Neutopian thought is to cast out old indoctrination which divides us into artificial groups, instead thrusting us into the trance of allowing the planetary management of the Superorganism.

Arthur Versluis writes in 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 as follows:

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 use of the rational intellect and cannot progress any further until we redevelop our inner sensory faculties. With such occult knowledge, the power to psychically heal the world will also be found as we open up more fully to the knowledge of the true Self. By breaking the habit of the mundane world, parapsychologists feel, the power of the occult could become the key to changing the dictates of bureaucratic and military tyrants. Some have speculated that our suprasensual 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 could outlive the death instinct. Spiritualists who have experimented with the occult sense that there is an ethic of non-violence attached to the unseen powers. Telepathy is at base 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 no longer comes from "a mute and random environment," as was previously thought. The Gaia theory suggests that human perception does not represent a contradiction between the inner and outer worlds, since the two are no longer to be seen as disjointed. Abrams says that the living body of Gaia is naturally clairvoyant.

From Newton to ESP: Parapsychology and the Challenge of Modern Science, Lawrence LeShan discusses the problem with conducting traditional scientific laboratory experiments with ESP. He says that most parapsychologists have built theories based on the "one-tracked universe," a 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 cumulative "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 twenty-first 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, everyday, common experiences--like the explanation of building a bicycle or a steam engine--are inadequate to explain and understand the psychic realm, for the processes of parapsychology cannot 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.

By contrast, 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 to the deepest, most mysterious part of the global brain, so that they are unable to access find the full power of Gaia! Without the intelligent powers of the Superorganism, humanity will continue to be a malignancy and threat to life--what Allaby, ironically, 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 not 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 will grant 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 an era 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 alchemists termed “Puffers.” Versluis describes the Puffers as the alchemists who had the great laboratories during the Renaissance. They took the meaning 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 one’s 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). Only understanding the powers of the Crone will males finally be able to tune into the Gaian Consciousness and reach an alchemical union; and thus will a new epoch be 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 had received the top intellectual award that night. I asked him what his outstanding achievement was. 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. 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 our failure to allow the organic symbolic hierarchy to guide the material level of existence has stuck us into a superficial prestige system where money equals power. Individuality is perceived on the basis of what you do to make a living, not on your intrinsic value. Society is blindly governed by the worst people, who cannot imagine "statesmanship" other than how to make their country the richest and the strongest militarily on Earth. 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 create a millennal movement based on Gaia. Since the origin 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

A couple's metaphysical relationship is a mutation from the status quo. Their former selves--which have generally been at war with each other and the surrounding environment--now enter into one another, creating a complementary relationship called in alchemy, a 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 traditions, "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." Procreation is not the reason for their sexual intercourse, but it is necessary to endorse the symbolic Queen’s 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, in the 1980’s the Prince and Princess of Wales commanded 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. Today’s 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 bloodlines. Their symbol is really a hollow shell, a facade in Oedipal dependencies. Their tradition is not only racist in that their bloodline is believed 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 had to covert ways to try 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 wise life-force (bacteria) as the benevolent force of renewel and to 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 will be replaced by planetary management. The life-force reveals itself as the love-force, whose noblest symbol is represented through the erotic passion. The unity of polarities is only possible through poetic, metaphoric language. Critics and the public must realize that poetry is not so much related to the life of the poetess and poet, but their life should be nevertheless interpreted in light of her or his poetry. In the final analysis, it is the epic poem 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 role 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 arcology. This results in 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 inclinations, which educators then cultivate for the greatest public good. Residents 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 intelligent microbial source their actions become determined by their own inward knowledge.

Led by the philosopheress and philosopher in a mode of balance between the sexes, the civilization can then 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 then is to create the blueprints which formulate a strategy for our planetary survival. Their 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 [sic] best work; devoting himself wholeheartedly to realization of his own ideas (291).

World problems are brought to the philosopheresses and philosophers to be solved. She and he are not only the matrix around which the experts offer their findings, but the guides to creative and just solutions by their use of the world computer data base and the radical philosophy of Neutopian Thought. The philosopheress and philosopher cannot pass judgment on details or techniques which s/he have not studied, so they must pass some problems to the experts in the various fields for concrete suggestions, so that they 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 aesthetic 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 what 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 the brute and corrupt forces which are in evidence all around us. People are confused. There is acute, worldwide sociocultural disorganization. The final goal of history, the unity of humanity, can only be achieved by the honoring of the Superorganism. Throughout time, poetesses and poets have understood their social position as the oracles of a coming world of miracles. From Zohar, a book of mystical Judaism from the thirteenth-century, is comes 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, it is likely that the Superorganism has provided the philosopheress with the right counterpart in order for planetary reproduction to be accomplished. It is, ironically, rare for woman, man, prophecy, and philosophy to thus 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 meaning of 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, thereby 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 acknowledge the sacredness of their superior blood, and respect the laws of genetic 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, that a Holocaust was required to purge the German people of their bad blood. For Hitler, "Good is what benefits Germany." In American terms: What is bad is what threatens national security and specifically economic interests.

Jesus was also by some accounts strongly attached to blood and nationalism. In fact, Jesus was a descendant (through Joseph) 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 or Superorganic consciousness.

Historically pseudo use of the occult has caused people to be 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 disease 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 created. War in the Middle East over nationalistic territories could well result in nuclear holocaust. Hitler's legacy is thus 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 complete 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 worldwide nuclear family-based agricultural lifestyles, ways of living and thinking that produce individuals who are unable to set the world soul free to become the mystical “artiticians” of love. Artitics is a word combining art and politics, giving artists of the magical powers the power of wise 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 argued in the previous chapters, it is the private home which is emblematic of our social disintegration. It is interesting to note that the word “private” is derived from the Latin privates, meaning "deprived." Do we have any other choice than to contribute to the public good through the building of arcologies that embody the ideology of true love?


In this chapter we have seen the need for 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 truly erotic union of the female and male can lead to global consciousness, and likewise contains the essence of magic. When we finally create true alchemy from the meeting of the minds of the Queen and King, new "wavicles" of thought will usher in a revolutionary epoch of love. Love creates a new form of both governance and education, which in turn frees the individual to pursue her or his "ownwork" in service to Gaia. Finally, the role of the philosopheress and philosopher is to head a world council system which determines the projects which can make the planet a beautiful, healthy, and meaningful place to live on, where all souls have the space and time necessary for self-actualization.




Human Extinction or Lovolution?