THE MISSING EROS
THE WITCHES' BREW
THE PROPHETIC VOICE
THE NEUTOPIAN MEMORY
THE FIRST PSYCHOANALYSTS
THE OVERTHROW OF THE DELPHI ORACLE
THE ORIGINS OF MONEY
THE TRIAL OF ORESTES
HEAVENLY FATHER RECALL THE DREAM!
THE DECLINE OF THE GODDESS TRADITION
MATRIARCHAL TYRANNY
REBUILDING A PARTNERSHIP CIVILIZATION
MEDUSA AND THE PHILOSOPHER'S STONE
THE GAIA MESSIAH AND THE ANIMA/ANIMUS THEORY
THE RUSSIAN REVOLUTION
THE EPIC FORM
SLAVERY TO THE LAWS
THE HEROIC AGE OF BIOSPHERES
THE POWER OF THE LOVOLUTION
WILL THE MEN ACCEPT THE CRUCIAL GIFTS?
BIBLIOGRAPHY
Ancient history is the history of man's
development in the earliest period of his existence: it tells how at
that period he created and developed the civilization from which the
culture of all nations now existing is derived. Therefore it cannot
be said that ancient civilization finally disappeared at any time: it
still lives, as the foundation of all the chief manifestations of modern
culture...Modern development, in this sense, differs from the ancient
only in quantity not in quality. _Greece_ M. Rostovtzeff
Lovolution: a non-violent, romantic
revolution; the evolution of revolution; the Gaia Movement for planetary
transformation.
Special thanks and love to Dame
Phyllis Rodin for helping me edit and think about this epistle.
THE MISSING EROS
Again I find myself compelled to write you, my foremost beloved, who
I have never touched thy solemn face or kissed thy all-absorbing lips,
but through the Word I have created biospheric paradise in heaven and
on earth. When I try to suppress these deep emotions I feel as if I
have lost the pathway to world bliss. Then I remind myself of The Three
Marias parable: "How can we love? How can we not love?" It reminds me this emotion is not a mental illness which the sick society
says it is, but love is the superorgasmic golden gateway to world beauty,
peace, and health.
Your being has caused a metamorphosis within
me! Through trying to understand you and planetary reproduction, I have
made a recent rediscovery of feminist thealogy. I use the word
thealogy instead of theology because the Greek word theos represents
the masculine God whereas thea is the word for Goddess. Since
birth is a sacred phenomenon, I believe it requires the erotic union
of the Aphrodite and Eros to create the miracle of extraterrestrial
life. Aphrodite has reincarnated in the mind of Doctress Neutopia, [myself].
But, Dallas Kenmare quotes G. Wilson Knight as saying in his book Philosophy
of Love, "The great god Eros today moves over us, shadowing
our world with his wings, homeless awhile--a great God, searching for
incarnation." I ask, how can Aphrodite reproduce without Eros stopping
the technological thanatos? She analyzes your words to find the reason
for your lack of insight into the nature of the cosmos and searches
through libraries for love potions and spells to cast us into the inward
darkness and light.
On her journey to build the Civilization
of True Love, Aphrodite, through me, meets the brave Prometheus who
wants to help humanity by stealing fire from Zeus which is needed to
manufacture labor-saving computers and robots for the biospheric cities
of material equality and creative meritocracy. Not only did Zeus inflict
endless torments on Prometheus for his revolutionary act, but he punished
all humanity by making Pandora, the Allgiving Goddess, the woman to
whom man would feel both sexual attraction and hostility. And so, man
felt hatred towards her because she was the one who broke his maternal/paternal
innocence by trying to make him see that the only way to solve the pressing
planetary problems was by becoming the Heroic Sage by following the
ancient ways of Gaia.
THE WITCHES' BREW
From Dr. Carl Sagan's heavenly chair on Mount Olympus, known to mortals
as Cornell University, in his role as Zeus he condemns woman's quest
for inner knowledge as being the reason why Pandora opened up the box
which let out the evils of the world: war, death, disease, illiteracy
and all the other global ills. Zeus, calls her a witch, the consort
of the serpent-devil whom he refused to assist in the midwifery of her
pregnant ideas about world peace. He does not even bother to answer
Doctress Neutopia's plea for help in finding her a publisher. Instead,
from his book A Path Where No Man Thought, she can deduce that
her global solutions and formulae to the earthly problems boiling in
the primordial cauldron which he calls the witches' brew of nuclear
winter, pyrotoxins, radioactive fallout, and intense solar ultraviolent
light, would not meet with his favor (Sagan and Turco 1990, 59). I,
Doctress Neutopia, would say to Dr. Carl Sagan: "Can you imagine
what a huge nightmare it would have been for you if you had not been
able to find publishers for your works which you believed had prophetic
messages about the fate to the human race?"
I would like to point out to you that prophetesses
and prophets exist only through a dynamic interrelationship between
prophecy and the multitude. The prophetic word has a power much greater
than that of the sword because it can literally revolutionize reality
by creating new and by rewriting old mythology. But for the last 5,000
years, men have controlled the Word, exiled the Goddess. The power to
name herself, the word, and the world was stolen from Woman as "divinely
revealed" in the book of Genesis. Adam names everything: animals,
plants, and the woman. He tells her the way to achieve spiritual illumination
is through the inner light of his word.
Her role was to be the Mother of God, his
Muse who attends to his dirty dishes and files his brilliant papers.
Joseph Campbell writes in The Power of Myth, the feminine represents,
in a way, the inclusive love for progeny. The father is more disciplinarian.
He's associated much more with the social order and social character.
This is actually the way it works in societies. The mother gives birth
to his nature, and the father gives birth to his social character, you
might say, how he is to function" (182).
Campbell also implies in the same book that the heroic role of women
is to have babies.
THE PROPHETIC VOICE
Dr. Carl Sagan failed to divine what was boiling in the witches' brew.
Contemporary witches are the main opponents of nuclear power and the
military/industrial complex. Starhawk writes that witchcraft is the
religion of poetry, not theology (Spretnak 1982, 49). The poetic experience
is the source of revelation, not some inherited forms of incantations
where the priest demands one to interpret them in a certain authorized
way. The poetess opens up the audience to the world of ideas in hopes
that they too will find their creative roles. The Church works in the
opposite way, stereotyping people in dangerous patterns of thought control,
depriving them of their myth-consciousness. In Greek, myth meant word,
the power to perform miracles. It is at the mythic level where long-term
change occurs. Poetic symbols and mythical personalities create a living
religion bonding people together by addressing the "unending human
questions about necessity, chance, purpose, and the meaning of life" (Ausband 1983, x).
Using the poetic word, witches redirect
the struggle for love and justice beyond the hate, blame, and anger
level of emotions into a more creative direction. The intention of these
crones is to stop anything which gets into the way of love. Witches
are the independent, courageous, nonconformist, ecofeminist, militant
pacifist women who realize the sacred interconnection of all things.
In Mary Daly's Wickerdary she defines a witch as an "Elemental
Soothsayer who is in harmony with the rhythms of the universe: Wise
Woman, Healer; one who exercises transformative powers" (180).
She quotes Matilda Joslyn Gage, "The superior learning of witches
was recognized in the widely extended belief of their ability to work
miracles. The witch was in reality the profoundest thinker, the most
advanced scientist of those ages."
Witches are the seeressess who weave a
new world out of chaos. They are the ones who hold the rituals to bring
the peace movement together. They are the water-bearers of the Age of
Aquarius. They are the mythmakers who understand the innate powers of
the Superorganism to attract woman to man, and man to women by spiritual
eroticism. They realize sex is the deity's greatest gift and divinest
pleasure. Witches know that by crushing every manifestation of supersensory
or extrasensory truth and worshiping only sensate matter, man made of
himself a mere biological organism and denied to himself the divine
ray that once upon a time woman had revealed to him. Woman as magician,
she who had allowed him to see himself with a rudimentary halo and a
faint aura of immortality, now had to be declared of no value. (Davis
1971, 336).
Dr. Carl Sagan writes that the only hope to end the nuclear arms race
is by influencing the policymakers of the nation-state system and global
corporations to reduce their weapons. He asks, "At what point do
the policymakers have to take the scientific prophets seriously? " (Sagan and Turco, 14). He is so utterly myopic that he cannot see the
policymakers are incapable of taking the scientific prophets seriously
about the effects of nuclear war until after it is the end
of all things? The deeper question is: "When is the scientific
prophet going to take the artistic prophetess seriously and follow her
divine inspiration which, to date, might be considered the highest level
of human endeavor to wind-up war, once and for all, in all its ugly
forms?"
True prophetesses and, also, prophets do
not succumb to the cultural system, they revolutionize it by changing
the thoughts and values of the people. Their voice becomes the important
source of knowledge through which divine messages reach the everyday
world to teach about the purposes, will, and attitudes of Gaia, the
Superorganism, the life-force of the planet. They restore within us
the most precious aspects of life--"love, friendship, understanding,
solidarity, a spirit of sacrifice, conviviality" (Kassiola 1990,
211). Never content with the status quo, their edgy voice is both annoying,
but captivating, a voice which prods us to make unsettling changes in
our life styles. In Channels of Prophecy Thomas W. Overholt
points out, "Prophetic figures tend to appear in societies in times
of crisis--in situations at the personal, family, or some wider societal
level in which the normal order of things seems to be threatened with
collapse" (81).
Is it necessary for a Doctress Neutopia
to indicate to the scientists the great peril in which Biosphere One
finds itself? Le Corbusier in his book New World of Space states
that the poet is the prophet who "in the crisis of the times, knows
how to see events, knows how to read them. He who perceives the relations,
who indicates the relations, who points out relations, who orders relations,
who proclaims relations" (36). The prophetess' keen Eye/I recognized
the events and relationships which were potentially significant to all
life. To paraphase the poet Percy Shelley, he said prophetesses and
prophets unroll the scroll of the future revealing the metaphysical
history of the poetic imagination, uniting the eternal with the temporal,
the metaphysical and the historical. Through their ordering of the world
which embodies the most profound hopes, dreams, and aspirations of the
people, we find the way to peace.
Doctress Neutopia is wise enough to recognize
the Olympian inclusion of Hope for peace in Pandora's box was a delusion.
And that in reality Zeus working through Dr. Carl Sagan was indeed a
scientific prophet of damnation. Even though he says he is trying to
end the nuclear arms race, he is in fact perpetuating it by trying to
work within the patriarchal social system to stop it. Because of his
oracular position within the artificial aristocracy, based on wealth
and inherited status as Thomas Jefferson said about American democracy,
he will be held karmically responsible for the termination of our species
and all the others, should the war against women not come to an end.
Rosemary Radford Ruether writes,
Men of goodwill turn in every direction seeking cures for their perishing
society, but to no avail. Any and all social reforms superimposed upon
our sick civilization can be no more effective than a bandage on a gaping
and putrefying wound. Only the complete and total demolition of the
social body will cure the fatal sickness. Only the overthrow of the
three-thousand-year-old beast of masculist materialism will save the
race (Ruether, 1985, 214).
Jahveh, the Zeus of Israel, had Samuel say in the Bible, 1, 15:23, "Rebellion
is the sin of witchcraft."
THE NEUTOPIAN MEMORY
Doctress Neutopia remembered what happened at the temple at Delphi,
which means Womb of Creation, where the oracle of Gaia once governed
the peaceful co-existence between the sexes. In the beginning, the first
prophetess was the vehicle of the Earth Goddess, the source of all divination.
The prophetess, mysteriously led to her metaphysical twin by the symbolic
and mythic qualities of his thinking, recognized her animus in his anima.
She recognized he was the Solar Hero, the center of the Gaian World
View. He was the the World Soul humanity had been waiting to appear
for eons...the unifying force of the world. He was the anointed one...the
spokesperson for the collective needs of everyone. He was the magician
who was responsible for rebuilding the Earth... Gaia's temple.
She, the vital blood of life, became the kingmaker, authoress of his
life story, the metamorphosis of the Earth from the nuclear waste and
the A-bomb, to the Grail sparkling with clean water to reanoint Gaia.
His God-power would prosper only if he adopted the wholistic neutopian
vision. Only then could his prophecy become equal to, and more importantly,
united with hers through their holy matrimony. Their sacred marriage
would be sanctified by the procreative metaphors associated with their
joint prophecies. Their sacred union was a rebirth into the reigning
metaphor of love, the inner sensorary langauge of the Superorganism.
Created by their rulership, with the advice
of wise councillors who made up the natural aristocracy, the information
from the world computer data base, LANDSAT, feedback from the electronic
referendum, and under the supervision of architect Paolo Soleri evolved
biospheric arcologies where the arts and crafts would be spontaneous
and free. Everyone had their basic survival needs. The rights of nonhuman
species were protected with care. Scientists knew what the proper ethics
for exploring the mysteries of the gene. Life was pervaded by a passionate
faith in the goodness of Gaia which they knew was the source of all
homeostasis.
Power was not transmitted through biological
inheritance, but through one's knowledge and experience with the aesthetic
symbols of love. Offspring from the pair were brought into a world where
wealth was distributed so that everyone had a life of quality...the
opportunity to actualize their creative gifts. Everyone benefited from
the Earth Bank which kept account of the planet's natural resources.
Male names and property were no longer passed down through the father.
When children were old enough they named themselves to symbolize their
creative characters.
Loving relationships, other than heterosexual
bonds, were fully recognized, but all bonding was based on intellectual
love. The diversity of human talents and abilities were not equated
with inferiority or superiority, but all forms of labor were seen as
a necessary function within the whole. Birth was perceived as a holy
experience which a woman encountered only once. Children, who were scared
and highly valued, were raised by the best teachers who held the most
renowned social positions since they had the most responsible job within
the global culture...the shapers of the next generation. Sagas, epics,
and fairy tales, no longer represented male domination and war where
the witches were the villainesses. The stories in the Moon/Solar Epoch
taught children that women and men were peaceful and good to each other.
The basic underlying myth of the culture was that erotic love was the
governing principle of the universe (Eisler 1988).
At Gaia's temple there was not a great
emphasis on death and funerals as it was in the barbaric national cultures
where the plutocrats spent billions of dollars erecting their egoistical
houses, monuments, skyscrapers, and on the production of the robot missiles
of annihilation. At Gaia's temple no longer was the son responsible
for making sacrificies to the soul of his father and all his other ancestors
which "established a powerful and inseparable bond between the
son and his predessors." This bond had resulted in fathers becoming
the household divinities. Now, at Gaia's temple, no longer was there
the worship of the dead which had made the family into a "little
society with its own chief and governance" (Desmonde 1962, 53).
Ancestor worship had formed an artificial aristocracy of families who
prided themselves on their ancestors. This gave them an exaggerated
sense of importance which made it extremely difficult for them to see
the merits of anyone whom they felt had an inferior pedigree.
In Magic, Myth, and Money: The Origin
of Money in Religious Ritual, William H. Desmonde writes,
Justic enables each individual to feel
secure that his efforts will be adequately appreciated, and to feel
that he need not fear that others threaten his deserved advancement.
The presence of security and the absence of fear cause every man to
possess a feeling of vitality and spontaneous good will toward others.
This is the state of grace (141).
Due to the lack of justice within the ruling class, the people did not
know how to connect with the Divine Order of life. They lost interest
in enhancing the common welfare. This incorrect way of worship resulted
in the people's loss of meaning. The people's true natures were disconnected
from what they were doing in their lives to make money causing massive
mental and physical illnesses. But through the erotic union of the Healing
Moon-Man and the Star of the Sea, they found the foresight to guide
the five biological queendoms to distance galaxies.
The temple was seen as a living organism,
the body and spirit of life. It was the place where the Superorganism
taught people the divine art of government and gave the temple as a
reference of its cosmology, the place where the cosmic and terrestrial
powers joined forces. John Michell writes in his book, City of Revelation,
the temple was "the magical control centre of all life on Earth" (59). The people believed that art and science came through divine revelation
and that they had to be nourished from the same source in order to be
kept alive. Michell believes the temple holds the key to the secrets
of the lost primeval harmony.
THE FIRST PSYCHOANALYSTS
At the temple, Gaia was associated with the dark, mysterious forces
of the earth and caverns, and the mystical revelations of the future
which were revealed to mortals as they dreamed. Apollo, the Sun God,
was associated with the light and rational power of the day. The great
pythoness was the incarnation of Gaia who guarded the prophetess, prophet,
and the Delphi temple.
The oracle practice started off by having
the enquirer or the sick, fast and bathe. Then s(he) was ready to sleep
on the ground of the sanctuary in order to receive the revelations they
needed from the Goddess and God about the deed or mission they needed
to accomplish in order to be healed. In some cases herbal medicine was
administered to the sick, but for the most part, it was the deep psychological
or spiritual insight into the transformation of their life purpose which
was the cure. In all cases the deity finally consulted was Gaia, or
a hero who associated with Gaia, not the Olympian Zeus. The task of
the prophetess and prophet was "simply to supervise the appropriate
accompaniment of ritual and interpret the dream when the enquirer had
described it" (Parke 1967, 23). It was customary for the vision
to be enacted in a community theater so that the public could benefit
from their revelations. By bringing to consciousness the stagnant myths
which were causing the individuals inner slavery, and making her or
him aware of the transpersonal dimension of their life story, their
dreams were once again free to connected with the mythmaking Gaian consciousness.
The prophetess or prophet explain to the
enquirer that paranormal experiences, which Carl Jung calls the "synchronistic
worldview," helps us understand that Nature works both inwardly
and externally to help us achieve our individual destinies. When we
are in harmony with Gaia, we become an important part of the progressive
unfolding of the whole. If we fail to individualize by not being attentive
to the unknown participating factors and acting only according with
our conscious reasoning, not only are we failing to live out our biospiritual
lives, but our lives become the cause of the environmental pollution.
In other words, we have not only a moral responsibility to individualize
for your personal benefit, but for the welfare of the entire future
of the biosphere.
In C.G. Jung's Psychology of Religion
and Synchronity, Robert Aziz quotes Dourley who writes that Jung
understands "the role or function of the prophet to be that of
bringing to birth, through the depths of his own person, the symbolic
expression or myth that responds to the spiritual needs and aspirations
of the age" (Aziz 1990, 216). Both Plato and Freud believed happiness
was obtained through self-knowledge achieved when the rational side
of reality was guided by the dream world of the human imagination (Gould
1963, 8). The mission of the chief philosopheress and philosopher of
Gaia's temple is to educated the people to the neutopian dream which
will bring about global happiness.
THE OVERTHROW OF THE
DELPHI ORACLE
Apollo felt a rivalry with the oneiromancy of Earth's night and so took
over the Delphi oracle from Gaia. Apollo said that the serpent was really
a male python who was more of a challenge to him during the fatal bow
and arrow battle at Delphi than a female pythoness would have been.
After Apollo murdered the priestess Dephyne, he hurled the serpent's
dragonlike body into a chasm of the earth. It was believed that the
narcotic vapors from the giant python's dead body caused Apollonian
priests to reveal the divine messages to the people.
A short time after the Apollonian take-over, Delphi priests realized
they needed a female deity with symbolic birth powers to be the receiver
of the oracles. So they named Pythia, meaning Snake Women after the
dead serpent, as the oracle. The Pythia was a menopausal woman, chosen
from the peasant women in Delphi for her ignorance. She had no particular
gifts of her own which the priests said meant she had a virgin heart
required to become the bride of Apollo which became the myth of the
virgin birth of the Christians. Her ignorance assured them that she
was unable to add any messages of her own to Apollo's voice to which
she was subordinate. After she was selected to be the Pythia, she lived
as a recluse at the temple...relinquishing her family, husband, and
sex life.
However, the priests who interpreted Apollo's
messages from her mediumship were highly educated and cunning (Flaceliere
1961). They were known as Prophets of Apollo who were selected from
the famous, noble, and learned men of Delphi. Elected for life to assist
the Prophet were five men called Hosioi who were chosen from the family
of the descendents of Deukalion, the Greek Noah. The Hosioi were responsible
for the special functions "connected with the preliminary sacrifices
and the preparation for the consultation" (Hoyle 1967, 33). There
were other assisted priest and novices who lived at the sanctuary who
acted as secretariat. They did not participate in religious ceremonies,
but kept the business records of the oracular service. The temple began
to function like a treasury and bank, storing large quanities of precious
metals which belonged to the Priests. As people took pilgrimages to
the great temples, the sites became places of trade and commerce (Desmonde
1962, 114).
Since the transactions at the temples could
no longer easily be kept to memory, at Sumer a written language invented
to fulfill this need. Sumerian priests were the ones who first employed
scribes in order to record the transactions of the temple. Working at
both the temple and the palace, scribes kept the records. They became
the archivists and the secretaries. When the scribes began to take up
the pen to describe their own experiences and to record and compose
hymns and epics, literature was born (Hamblin 1973, 102).
The Pythia's first action after the Apollonian
take-over of Gaia's temple was to set up a poetry competation. She knew
that every age recognized poetry as truth. So she manipulated the contests
so that the poetry which won the prizes and prestige were the ones which
told stories to explain the new subordinate role of women like the tale
of the birth of Athena. After Gaia and Prometheus predicted to Zeus
that if he had a second child it would be mightier than he, he swallowed
up the Goddess of Wisdom, Metis-Medusa, who was pregnant with his second
child. Metis delivered Athena in full armor inside Zeus's head from
which their daughter eventually emerged. Athena who had once been the
Goddess of learning and the arts in the Minoan days of Crete had to
denounce her mother in order to gain a seat of importance in Zeus's
court. By becoming Daddy's girl she became the warrior goddess and protector
of the citadels of power" (Houston 1992).
The Pythia's "inspiration" was
induced when she chewed laurel leaves or drank from the Castalian Spring.
While she sat on a tripod, the priests prepared a sacrificial goat to
see if the time was favorable to consult the god. When the priest sprinkled
cold water on the goat, if it trembled at the same time as the Pythia
went into her frenzy, then Apollo was ready for the transmission. Thus,
the Greek word, trag-odia, later spelled tradedy, which meant "song
of the goat" was born. From them, the sacrifical goat symbolized
"birth and death, of the ever-dying and reborn power of life" (Jagodzinski 1987, 141).
The priests and the client were in a different
chamber than the Pythia. The priests could only judge what was happening
by the sound of her voice. They called her utterances verse, but it
was really gibberish which was later called speaking in tongues by certain
Christian sects. Since women had no official voice in the decision-making
those who consulted the oracle were always men (Easterling 1985, 134).
THE ORIGINS OF MONEY
The hunter and gathering people had little property; what they did have
they carried with them. To them all of life was sacred. While the men
were hunting, women invented agriculture by changing gathering into
gardening during the period of 9000-6500 B.C. Since people needed to store
their grains in clay binds which were not easily moved, his lead the way to the
sedentary life-style of the first cities. Male hunting
activities became insignificant in comparison with women's agriculture
since her grain would last the entire year while the meat provided by
the hunt lasted perhaps a few days. However, now protection of the property
and women was needed from thieves and invaders, and so men invented
warfare. Surpluses in grain made trade available, and so there was a
shift in male roles from hunting to trading. Thompson writes, "The
hunting band turned on the spiral of history and became the trading
band and militaristic force." (150?)
Women stayed close to the
settlements developing an organized religion which was intimately tied
with agriculture and the women's mysteries. During this time, the temple
was the place used for the repository and redistribution center for
the food. There was no money, but every one worked in serve of Gaia's
Temple. However, this separation between the social roles of women and
men caused the fatal split between the sacred and profane.
As the settlements became larger, the need
for making overarching discussion became necessary. The founder of the
city became the one who brought the gods to the city and established
the sacred hearth. He became the King who had caused the sacred fire
to burn and he was the chief of worship. The King would be the one to
kill the sacred bull for the common meal and distribute its cooked flesh.
Desmonde writes,
The gods of the city were in some instances
the divinities of the leading family. The Demeter of Eleusis remained
the god of the family of the Eumolpidac, and the Athena of the Acropolis
at Athens belonged to the Butadae family. When the household divinities
become city gods, the family retained priestood as a hereditary privilege
(88).
Since the agricultural revolution had produced a surplus of wealth,
men started gaining status within the family structure as he brought
back goods from his trading expeditions. Men wanted to overthrow the
matriarchal communal order of inheritance so that their biological children
would inherit their individual wealth. Friedrich Engels writes, "The
rule of the man in the family, the procreation of children who could
only be his, destined to be the heirs of his wealth--these alone were
frankly avowed by the Greeks as the exclusive aims of monogamy" (Engels 1942, 49-50).
Zeus became the God who presided over every
house and family. The household became the first industrial unit. The
beginnings of taxation, the tithe, and the contribution of every individual
to the common meal began in the household economy. (Desmonde 1962, 53)
The house was a religious economic system which taught that one must
be totally committed to the loyalty and perpetuation of her/his family
unit.
Meanwhile at the Temple of Juno Moneta,
dedicated to the Goddess who advised against bad marriages and warned
of encroaching danger, a greedy priest decided to attach a mint to the
temple and began to stamp coins, called money, which would be exchanged
for oracular advise, material products, food, and sex. Where once the
temple had been a place where sexual love brought us in touch with the
Divine Ancestress, now the patriarchy made marriage into an institution
of legal prostitution. The stern asceticism of the monotheistic religion
which followed from the pagan Gods taught that the purest way to unite
with God was through divorcing one's self from the earthly desires for
sex. The "virtuous wife could not be sexual; the sexual woman could
not be virtuous. Sex outside of marriage is a mortal sin, within marriage
an ambiguous blessing" (Gadon 1989, 208).
The coin system made it possible for men
to buy the natural resources and land for their private interests. The
iron swords made out of the same metal as the coins allowed the invaders,
who declared that they were the landlords and kings, to conquer and
enslave native and foreign people (Stone 1979). The Neolithic people
had longed worked with the metals of copper and gold to make religious
artworks, but they had ever dreamed of making metal weapons to kill
other human beings. The slave masters engraved on their weapons symbols
representing their god's aggressive powers. Desmonde writes, "The
emblems on the coins would symbolize both the god who was worshiped
in the temple where the money was issued, and the city coat-of-arms:
heraldy and religion were one and the same" (114).
During the Pyrrhus War, the Romans prayed
to Juno Moneta to supply their armies with the money they needed to
buy weapons. The Goddess said they would never run out of money as long
as they fought just wars. But Cassandra foresaw a time in the Atomic
Age when no war could ever be just, and no war could ever be won except,
of course, for the lovolution!
At Delphi, priests became rich as the wealthy
landlords and kings came to the oracle to seek her advice on political
issues. The more money one paid to the oracle, the better the client's
treatment. One had to pay extra if s(he) wanted a prayer added to the "prophecy." Pythia told the warriors where to go to build
their overseas empires. She gave Lycurgus the Spartan constitu- tion.
But the largest part of the oracle's business was made up of ordinary
citizens. In order to keep up good public relations with the poor, the
Pythia would periodically stand on top the temple's steps and hold a
free session. During these sessions she was not be accompanied by a
priest nor would she speak in her frenzied way (Edmonds 1977).
The Delphi oracle began loosing power with
the changing of the political structure of Greek society with the rise
of "the monarchies of Alexander the Great, of his successors in
the Hellenistic age and finally of the Roman emperor" (Easterling
1985, 154). These powers no longer consulted the oracle on political
issues, but made decisions autocratically. Freedom of action within
Greek city-states became increasingly restricted. Sophistic criticism
of Delphi also could have influence the people against the traditional
religion of the Greeks.
The Delphi oracle was finally closed by
the Christian emperor Theodosius. The temple was completely destroyed
after him by Emperor Arcadius. The pythoness' murder symbolized the
ultimate hubrisic, matricidal act which established the all-masculine
theology. Nothing else in human cultural evolution compares to the magnitude
of this historic defeat of the female sex. Elinor Gadon writes in her
book The Once and Future Goddess,
The transition was not just a gender change
from Goddess to God but a paradigm shift with the imposition of a different
reality, of different categories of being, that deeply affected every
human relationship. Women, the female, the feminine, was every excluded
in this shift of consciousness. All that was most valued in the Goddess
culture was devalued, given lesser priority, rejected (xiv).
Life became less creative, free, and joyful. She was now an instrument
of man's lust, a mere slave bearing his children. The overthrow divided
the oracular gaian powers into a battle between light and darkness,
male over female, science dominating art.
Clive Bell describes the two classes of
women which evolved from the ancient Greek culture in his book, Civilization.
Since the Athenian housewife was a highly respected worker who managed
the house and raised the children, the men of intellect knew they needed
a small idle class of female intellectuals, whom they called hetairae,
with feminine intuition, taste, perception, and devotion to balance
out their lop-sided culture. Girls were selected to be in this class
from their exceptional intelligence and sensibility "born with
a liking for independence and the things of the mind" (234). Even
though they were not the wives, mothers, and housekeepers of the Athenian
men, they were their companions and mistresses. The men gave their less
smart wives what she thought she wanted, a home, children and his authority.
If a herairae was to get pregnate from one of her liaisons, she did
not raise the child. The Athenian men gave the hetairae their intimacy
and adoration, but not social respect and political power. During the
Christian era as men began to establish churches sanctify their prophecies,
cultural prophetesses were entirely excluded from their intellectual
circles.
THE TRIAL OF ORESTES
After Apollo's conquest of the oracle, the thunderbolt God, Zeus settled
the conflict by ruling in favor of his son claiming that prophecy based
on the observation of external signs, that is, inductive divination,
is the only way to foretell the future. Merlin Stone writes in The
Goddess Re-Awakening, "Apollo's taking of the shrine of Gaia
at Delphi symbolized the conquest of so- called rational and abstract
thinking over the knowledge gained through the emotions, intuition and
mystical revelation" (Nicholson 1989, 10).
Zeus proclaimed Apollo's take-over liberated
men from the mysterious forces of the darkness. His decision bestowed
his arrogance on his son who also inherited his prestige. As Sagan's
son, Apollo had no problem getting his books published and reviewed
by the most prestigious national publishers. He told Doctress Neutopia
he could even go on T.V. talk shows if he wanted to promote his ideas.
He was also extremely arrogant to Dr. Neutopia when she question him
about his theory of the reproduction of the planet, acting as if she
was not astute enough to understand his concepts of the ironies of Nature.
Following Apollo's matricidal act, Orestes
violated the ultimate matriarchal law by killing his mother, Clytemnestra,
the last matriarchal queen of Mycenae. While he was on his way to fight
in the Trojan War, Agamemnon, Orestes' father, tricked Clytemnestra
into sending him their daughter, Iphigenia, ostensibly to give her in
marriage to Achilles. But, actually, he wanted to sacrifice her to the
gods in hopes of receiving favorable winds.
It was the Queen's duty to avenge anyone
who had shed kindred blood, and the justice for the King's murder of
his daughter was his death. After Agamemnon returned from the Trojan
War with his concubine Cassandra, he was taking a ritual bath to cleanse
himself from the sins of war. While at the water, Clytemnestra and her
new consort entangled him in a net and stabbed him to death. Cassandra
was also killed in the battle which is the reason why she now knows
that all blood is kindred blood and all justice by capital punishment
is wrong. Now as Doctress Neutopia she asks, "Can you imagine what
a blood bath there would be if there was capital punishment for Capitol
Hill...execution for the men who voted to build the weapons of mass
destruction?" In those ancient times, Cassandra must have realized
it was marriages of convenience arranged for political and economic
reasons which was the basic reason for the downfall of the matriarchal
social structure.
Orestes went to the Delphi oracle to decide
what he should do about the death of his father. The oracle said he
was obligated to kill his father's murderess and then and only then
would there be an important trial at the Delphi temple. So following
the oracle's advise, he killed his mother. At the trial there was a
jury of twelve Athenian elders. The Goddess Athena presided over the
court. Apollo acted as Orestes' advocate, and the Furies were Orestes
prosecutors. When the vote by the jury turned out to be a draw, Athena,
acting as president, gave the final vote which absolved Orestes from
the crime. She said it was no crime because it was the father who gave
life to a child, and so was the real parent... not the mother.
Zeus, the ruler of consciousness, knew
his judgement on the murder of the Pythoness was an extremely political
move. It caused the shift from the communally based system of property
to a system of private property and women own by men. This determined
the fate of the Earth, whether there would be peace between the sexes
or the threat of nuclear war on the planet. Apollonian priests wanted
to overthrow the oracles because they knew the oracles were the chief
means of controlling public opinion and public action. By controlling
the oracles, they controlled the consciousness of the people just like
politicians brainwash the people today by controlling education and
the press.
The word conscious means knowing together,
the fusion of the self with the deity. Freud realized it was people's
fusion with the God, the Father deity, which was causing their stupidity
and their inability to evolve beyond their Oedipal dependencies. By
relying on an external father authority, people are unable to find the
their intellectual strength and freedom to grow out of the Oedipal complex
and to draw on their inner authority, which Freud called Superego. These
people behave in overly strict and authoritarian ways or childish and
irresponsible ways. Once the Father/Husband has been overthrown, one
can discover their super-egos. Creativity and personal freedom can then
develop. When the Heavenly Father religions fall, one finds that religious
experiences are within the human mind. However, Jung stated to Freud
that "only the wise are ethical from sheer intellectual presumption,
the rest of us need the eternal truth of myth...Religion," Jung
said, "can only be replaced by religion" (Goldenberg 1979,
47). The role of the wise is to be the mythmakers who are the essence
of religion binding us back to the cardinal question of the romance
between Aphrodite and Eros.
HEAVENLY FATHER RECALL
THE DREAM!
Dr. Cosmos had better believe his hell-on-earth NUCLEAR WAR prophecy
will come true unless he radically changes heart by listening to the
oracle of Gaia! In Char McKee's essay, "Feminism: A Vision of Love" she points out
Feminism is ultimately the single most
important movement for planetary and social change in all recorded history,
calling for the radical transformation of our deepest selves and the
way we live our lives. As many "big picture" feminists are
now expressing, our ultimate goal is to challenge and transform the
fundamental beliefs of the dominant patriarchal culture and to create
a new world culture based upon different beliefs (Nicholson 1989, 252).
After the decline of these Pagan Gods, the Heavenly Father feared and
envied Gaia's womb so much that he influenced other misogynist to write
sexist creation myths like the story of Adam and Eve which distorted
the birth act by making Eve an afterthought who come out of Adam's rib.
Sex became the original sin and the cause for the couple to be expelled
from the Garden of Eden. Because of this fall which Eve was blamed for
since she listen to the advice of the Serpent, Utopia has been seen
as an unachievable dream abandoned long ago, a dream which is futile
to work towards. But the fact was Pandora's vessel, Eve's apple, and
the Serpent gave us all the original blessings: clean water, fertile
soil, living forests, singing birds, and healthy DNA for our reproduction.
Finally Pandora gave to Doctress Neutopia
the noblest gift of all..._The Sagan Saga_ to lead us to the Solar Epoch
of the Superorganism. The life-force made Doctress Neutopia attempt
to teach Dr. Sagan's son, Mr. Biospheres, about the holiness of the
sex act and the power of love to direct us to our metaphysical mates.
Just as Prometheus had prophesied: Zeus's downfall lay in the hands
of the ancient female powers of justice spinning a messianic idealistic
vision of an ordered world around his life to save eukaryotes.
THE DECLINE OF THE
GODDESS TRADITION
The Goddess tradition is extremely ancient in comparison to the patriarchal
religions beginning with Zeus which appeared around 2500 B.C. and Abraham
in 1800 B.C. Goddess statues dated back to 25,000 B.C. The Heavenly
Father rule did not strive to build heaven on earth and earth in heaven
like the Goddess tradition had done, but disrespected the female powers
of regeneration which is certain to result in our extinction if not
immediately corrected. Zeus and his other pseudo-scientific and pseudo-religious
colleagues said a person had to wait until the afterlife to experience
the good world. They told the slaves and the peasants that the earth
was simply a stepping stone to a better world to come after one's death.
Karl Marx tried to correct this fallacy
by writing his theory in hopes of de-alienating labor. He attempted
to energize the masses to engage in a world-wide revolutionary arms
struggle against the plutocrats. But by declaring Communism an ideology
of atheism, he was unable to transform the deity which was causing the
problem. The new story which must be told is one which brings the alienated
souls of human beings back in touch with the Super-organism, the one
inner truth of existence, so that there will be a common understanding
for people to be able to communicate with each other. Tragically enough,
we can see the cause for our withering cosmic garden. This alienating,
warrior, dystopian, anti-love, God-the-Father who denies the Goddess
worldview has produced ozone depletion, global warming, and, the greatest
threats of all, nuclear war and its aftermath, nuclear winter.
The Goddess tradition started falling apart
as a result of the "cultural amalgamation of three waves of barbarian
invaders, the Ionians, the Achaeans, and finally the Dorians, who moved
into Greece from 2500 to 1000 B.C." (Spretnak 1971, 17). The Dorian's
favorite God in Crete was Apollo which certainly stands to reason why
he overthrew the Gaian oracle. The invasions corrupted the balance of
power between the sexes resulting in perverted Goddess rituals which
were cruel and unjust to men.
MATRIARCHAL TYRANNY
During this time of social upheaval and before the concept of fatherhood,
it was thought that male access to the deity was gained through the
Queen. For a male to gain a privileged position require his sexual union
with the high priestess. Some of these pre-Homeric matrilineal cults
would make sacrifices of the Goddess-Queen's son/lover around the time
of March as a fertility rite. Sometimes the old king would be killed
by the new king who the Queen felt had more sex-appeal since it was
believed that this determined the fertility of the land. If the Queen
tired of him, then his reign was over. Or if their was a drought or
two much rain a king would be sacrificed in hopes of gaining the approval
of the deity. "His ritual death varied greatly in circumstance:
he might be torn in pieces by wild women, transfixed with a sting-ray
spear, felled with an axe, pricked in the heel with a poisoned arrow,
flung over a cliff, burned to death on a pyre, drowned in a pool, or
killed in a pre-arranged chariot crash" (Graves 1955, 19).
Men began to gain power in the Goddess
religion by castrating themselves, wearing long feminine robes, and
becoming the eunuch priests and magicians in Cretan palaces. In Anatolia
and Rome, a young male Goddess-worshipper would run down the streets
holding his severed genitals after castrating his own body eventually
throwing them into a house along the way. The custom was that the inhabitants
of that house gave him the woman's clothes which he was to wore from
then on. By imitating the female clergy, priests eventually replaced
the role of the priestessess (Stone 1976, 165). Certainly this could
explain the reason for Freud's castration anxiety!
REBUILDING A PARTNERSHIP
CIVILIZATION
According to Eiane Eisler in her book The Chalice and the Blade,
there is archaeological evidence to suggest that there was a period
in the history of Crete when a partnership model of human organization
ruled the culture. During this time, archaeologists have found images
of women and men equally working for the common good. Nature and Goddess
images were worshipped and honored. The Cretans had a healthy enjoyment
of sexuality reflected in their dress. Women and men freely exposed
their reproductive organs revealing the grace of the human body without
seduction, fear, or shame. There have been no symbols of warfare, fortifications,
voilent deaths, conquests, invasions, or male domination found on these
sites. One can only conclude there is a "direct relationship between
Goddess religion and peaceful co-existence" (Gadon 1989, 24). These
Neolithic images showed an equal understanding of the joint roles females
and males play in procreation which complement one another. Neither
one was subordinate to the other, and so their power was doubled.
Zeus tried to divide this power believed
in pre-existence to be a part of a single body. The sexes were not two,
but three in number, woman, man, and the union of the two. According
to Aristophanes in Plato's Symposium, the four-legged, two headed creature
had a power to pose a threat to the Gods. Zeus' solution was to enfeeble
the four-legged creature by cutting them into two parts. This would
diminish their strength and increased their numbers making them more
profitable to the economic system of the Olympian Gods. Women and men
were then forever destined to search the earth for their lost soul mates
in a world deprived of the idealist vision of love.
Inspired by Eisler's book, Doctress Neutopia
wrote red-letter epistles to Mr. Biospheres in hopes of creating a partnership
since their work seemed to fit naturally together. They seemed to be
working on the same level of activity and consciousness. Even though
their backgrounds and accomplishments were very different, it looked
as though they were coming together as equals inspired by the same vision.
Doctress Neutopia even proved her point by showing him a woodcut print
of the planet's reproduction which she made several years before he
described the same vision in his book Biospheres.
After receiving a copy of Biospheres
in February 1990, Doctress Neutopia went into an ecstatic state for
two weeks reading everything she could find on the nature of Philosophic
Eros. During that time she was unable to sleep for her life was becoming
the collective dream. She thought her exile was finally coming to an
end! She had found her eternal soulmate, the alchemical blend! She realized
that in the grace of Gaia's love and mystery of its will, it had brought
them together for a common calling. They were to be a new model of how
woman and man must live, work, and create together to build a gaian
order for the human family.
MEDUSA AND THE PHILOSOPHER'S
STONE
Doctress Neutopia realized from her research the evolutionary movement
needed the linking of their bodies and minds, female and male, animus
and anima and came up with the idea of Lovolution. Since he seemed to
indicate from what he had written that a movement to save terrestrial
life was needed, Dr. Neutopia invited Mr. Biospheres to participate
in organizing the world lovolution. But he answered in a vituperative
letter that he wanted no part in carrying out such a frivilous idea.
Like Cassandra she was born to be ignored. The deadly tyranny of the
curse of Apollo and Zeus was still around, destroying the world. Mr.
Biospheres indicated he was satisfied with the incestuous relationship
he seemed to have with Mother Earth and didn't need the recombination
with another female deity. She asked herself, "Why do these men
who consider themselves leading thinkers, fear to move beyond the so-called
rational politics to explore the mysterious management of Gaia so that
the human experiment could be saved? Was it because they were out, ultimately,
to obtain the goal of power over the Universe...Omnipotence Unlimited,
with the supreme power to shape all things without understanding the
inherent kernel of wisdom from the Goddess Medusa?"
How much longer can the ecosystem survive
before the male magician sees the truth that the female wizard is the
governess of the philosopher's stone? She has been flashing its radiant
beauty in the magician's face for centuries in an attempt to break his
amnesia so that he could remember the majestic serpent power needed
to bring justice to this endangered world, impoverished by male rule.
But for centuries, he has been under the spell that if looked at her,
he would instantly be turned into stone. She was Medusa, mother of all
the gods, the Queen-ruler of past, present, and future time. She was
the Goddess who could destroy the present war regime with her prophetic
tongue. This was why Athena gave Perseus the weapons to decapitate her,
and why Athena hung Medusa's head on the alter of her temple as a symbol
of Medusa's end. But Medusa was essentially the mistress of Timelessness.
Once again, she has returned to seek her proper place beside the King
of the Primordial Sea in order to destroy the incestuous relationships
which control the family, schools, corporations, and the military-industrial
regimes.
Cassandra's prophecy was not solely a warning
about the black rain on Judgement Day if we don't correct our insane
patterns of social behavior and land development. But, above all, she
held the trump card as to how to make the minds of the world flower
from the global brain.
Certain days, for some inexplicable reason,
Dr. Neutopia felt if she could not convince Mr. Biospheres the feminist
energy lacking in male reasoning, she might end up the first martyr
to the cause of Lovolution. Mr. Biospheres had become for Dr. Neutopia
the archetype of the patriarch and she was beginning to fear that he
would never evolve to where his third eye, his soul, his anima, his
inner ear, or whatever the reader wishes to call it, opens up to the
divine life-force. But other days, she is re-empowered when as , i.e.,
she read, Brian Swimme's book The Universe is a Green Dragon.
He writes,
The slow learner has so many more opportunities
to watch the dynamics of love's play. If he is the most stubborn human
in the history of the Earth, he will have had the opportuni- ty to see
how shrewd love can be as love penetrates all his character armor. When
the stubborn human finally falls in love, he will understand how hard
the universe had to labor to finally win him. He will know something
of the subtle arts of love: how protean, how untiring, how confident,
how intelligent, how faithful, how boundless, how inflamed, how unitive,
how irresistible love can be. Such stubborn humans become the world's
greatest lovers, for they have been through an initiation that demanded
many resources of love; they make themselves just as irresistible and
as intelligent as love in drawing others into the joy of living (64-65).
This irresistible power in the joy of living is the charismatic energy
needed to create millennia of peace. She felt it was ironic that Mr.
Biospheres after writing books on sex and the nature of the Superorganism,
could not understand how to tap into her microbial love. He seemed horrified
that his words had given Doctress Neutopia the divine inspiration to
write an epic love poem in which she and he became the principal characters
who could destroy the sexist tales of Adam and Eve and the virgin birth
stories which had for centuries repressed the true nature of romance.
She wanted to confront him with her understanding that this was no laughing
matter so he could break through his egoistic barriers and infantile
relationships to reach into the geo-state of consciousness which could
give him access to the mystery of unknown forces. She wanted him to
fall in love with her ideas and accept responsiblity for a leading part
in the Gaian mythic process which he espoused. How could he resist the
protoplasmic bliss with a Queen of Love?
THE GAIA MESSIAH AND
THE ANIMA/ANIMUS THEORY
The epic form is a rare cosmological event. Helen White in her book The Metaphysical Poets, (1936), quotes T. S. Eliot "The
capacity for writing poetry is rare; the capacity for religious emotion
of the first intensity is rare; and it is to be expected that the existence
of both capacities in the same individual should be still rarer." Most writers agree epic is not a commonplace story. But as John Clark
writes in the History of the Epic, it must satisfy the "grand
emotion of the soul."
The research of Dr. Renee Fuller, a physiological
psychologist, leads her to believe that the story engram underlies our
scientific and cultural world views. The story can awake individual
minds from dormancy and call them to action. Educator Neil Postman has
also written about the importance of the story in education. He states
that now the two main world myths, Marx's communism and Jefferson's
democracy have lost their meanings in our lives. Neither do people believe
the myth that technological developments will eventually lead us to
paradise or that consumerism will lead us to meaningful activity. Postman
believes that the educational issue of the era is to create a new "coherent
story for our times," a story which can give us "direction
by providing a kind of theory about how the world works--and how it
needs to work if we are to survive." To create a new ecological
story of how we can live peacefully together is the reason for Dr. Neutopia's
formulation of the myth of the Gaia Messiah. In his essay "Primordial
Time and Final Time," G. van der Leeuu writes, "Myth is true
history because it is sacred history: by virtue not only of its content,
but also of the concrete sacral forces that it sets in motion" (Bollingen Series 1957, 330).
The Gaia Messiah theory incarnates a liberated
version of Carl Jung's animus/anima theory of female/male relationships.
In Rosemary Ruether's book Sexism and God-Talk she writes,
Humanity images the divine, and because
it was created in the dual order of male and female it cannot be redeemed
by a male savior alone. The messiah must appear in female form as well.
The messianic community also must reflect this partite of male and female
in its organization structure (Ruether 1983).
In Mary's Daly's book, Beyond God the Father, she also understands
the messianic role of feminism. She says that the role of the Antichrist
and the Second Coming of Woman are synonymous. She writes, "This
Second Coming is not a return of Christ but a new arrival of female
presence, one strong and powerful, but enchained since the dawn of patriarchy."
The Second Coming is, therefore, "the prophetic dimension in the
symbol of the Great Goddess" (96). Daly believes that symbolically
the Virgin must free and "save" the son. But Doctress Neutopia
realizes it is the Goddess Medusa, not the Virgin, who holds the key
to unlock the chains.
In agreement with the above feminist thinkers,
cultural historian, William Irwin Thompson, sees Eros as the mover behind
the next great world epoch. He says the last one crucified Christ, nailing "consciousness down into matter." His death made Thanatoes
into a sacrament. Now what is required is the physical union of Aphrodite
and Eros to give birth to the eternal on the physical plane liberating
an epoch of love from the Christian death-trip. Thompson calls their
embrace the touch of matter and antimatter (Thompson 1981, 252). Therefore,
the Gaia Messiah theory delineates a feminist partnership, the emancipator
of the wo/man mind through their erotic mystical union.
Feminist scholars in disagreement with Jung's archetypal theory charge
him with putting women in an inferior social position to men. Jung's
theory states that every man has a female side to his unconscious psyche
which he calls anima, while women have a male counterpart within their
unconscious psyches which he calls animus.
According to Jung, there are four different
developmental stages of the female animus. The lower stage is that of
the personification of physical power, for example, seeing the athlete
as hero. At the next stage of animus, he possesses the ability for planned
action and social reform. The third phase is the Logos stage where he
becomes the clergyman or professor who controls the word. Finally, the
last stage of development he becomes a religious experience incarnating
a new meaning of life. M. L. von Franz writes in Man and his Symbols,
The animus in his most developed form
sometimes connects the woman's mind with the spiritual evolution of
her age, and can thereby make her even more receptive than man to new
creative ideas. It is for this reason that in earlier times women were
used by many nations as diviners and seers. The creative boldness of
their positive animus at times expresses thoughts and ideas that stimulate
men to new enterprises (Jung 1964, 194-195).
Jung's male anima also has four stages of development. The first being
the biological, represented by Eve. The second is the romantic and aesthetic
level still characterized by sexual involvements exemplified by Faust's
Helen. The third stage, Eros, is raised to a spiritual devotion as worshipped
in the Virgin Mary. The fourth is represented by Sapientia, a wise woman
transcending the most pure and holy women, represented by Athena and
the Mona Lisa. (Certainly we have seen how Athena is not a symbol of
wisdom or justice, but one of male manipulation.)
Von Franz points out that modern man has
rarely reach this final level of individualization. A man's anima helps
him to find the hidden facts of his unconsciousness about himself and
guides him to find his ideal mate. His anima helps him to open up to
more profound inner depths of his character by becoming aware of his
inner values. She conveys the vital messages of the great man inside
himself. So why has it been so difficult for modern man to reach this
final stage of development?
Looking at Jung's theory, we see his sexist
bias against erotic enlightenment in his last two stages of anima development
which, I believe, accounts for why modern man has not been able to fully
individuate. Jung thinks male rebirth occurs through a spiritual rebirth
from within the virgin mother. Also, Joseph Campbell states that the
hero is born through the virgin mother to represent his spiritual motivation
into compassion which transcends his self-preservation and sexual motivations
(Campbell 1988, 176). Curtis D. Smith writes in Jung's Quest for
Wholeness, "Psychologically, Jung views "incest"
as an appropriate symbol of the individuation process and the union
of opposites. Incest symbolizes union with one's own being, it means
individuation or becoming a self...Incest is simply the union of like
with like" (105).
It is at the virgin mother stage where
Jung thinks the anima has developed beyond the desire for erotic and
aesthetics qualities. Then we notice at the final stage, Eros is completely
out of the picture as man searches for some transcendental Goddess who
he will never find because the wisdom of the Goddess is immanence...the
romantic, biological power of love. Romance is the supreme religious
experience, the only phenomenon which will consummate a new meaning
of life. The true test of the romantic story is its aesthetic qualities.
Therefore, romantic love is the Wisdom of the Ages.
Jung describes man's anima in terms of
Eros and a woman's animus in terms of Logos. This means that men's conscious
strength, his governing principle is contained in the Logos, meaning
the word and analytic thought. Jung felt by the nature of his sex, men
were more assertive, courageous, objective, and spiritually-wise than
women (Jung 1964, 194). Woman was naturally stronger in matters of love
and relationships. She was passive, soft, gentle, and less capable of
objective thinking and independent action. In other words, women have
cultivated Eros and uncultivated Logos, while men have cultivated Logos
and uncultivated Eros. He believed the two different components of the
psyche were equally important, complementary, although contrasting.
However, Naomi Goldenberg points out Jung's
writings reveal his prejudice against the female Logos. He writes,
The animus corresponds to the paternal Logos just as the anima corresponds
to the natural Eros. In men, Eros, the function of relationship, is
usually less developed than Logos. In women, on the other hand, Eros
is an expression of true nature, while their Logos is often only a regrettable
accident (Goldenburg 1981, 67).
Further evidence of his bias against women's intellectual abilities,
can be seen in his essay "Women in Europe". He writes, "No
one can get around the fact that by taking up a masculine profession,
studying and working like a man, woman is doing something not wholly
in accord with, if not directly injurious to, her feminine nature"
(68). Jung goes on to call certain universities in the United States
as "animus incubators" that produce opinionated women who
are possessed by their animus. He called these women inferior men who
could not be as successful as men at doing such Logos work as writing
books since their conscious strength was determined by Eros.
Why couldn't Jung see that the driving
force behind Logos was Eros? It was Eros, not Apollo, who inspired the
great works of literature. In order for a woman or a man to write authentic
poetry they have to connect with their muse...either Aphrodite or Eros...to
make their works have a biological function for the survival of the
human race. We write to attract our metaphysical mates who give us the
union of opposities, enacting a new/old erotic world vision. Our salvation
lies through connecting with the Goddess and God of Love and Beauty
who are the muse of all the arts and sciences. Only when sexual unions
have a survival reason for the future of the planet can the relationship
bring happiness and fulfillment.
A clue to the reason why Jung was not able
to find the achemical union necessary for the foundation of a new religion
is seen in his own relationships with women which is explained in Demaris
S. Wehr's book, Jung and Feminism: Liberating Archetypes. Jung
writes about having a dual perception of his mother which he called
her "daytime" and "nighttime personality." Her daytime
personality had an "animal warmth," was maternal and reassuring,
whereas her nighttime personality was ghostly and spiritual, which was
both fascinating and frightening to the young Jung. He writes in his Memories, Dreams, Reflections,
By day she was a living mother, but
at night she seemed uncanny. Then she was like one of those seers who
is at the same time a strange animal, like a priestess in a bear's cave.
Archaic and ruthless; ruthless as truth and nature. At such moments
she was the embodiment of what I have called the "natural mind" (Jung 1961, 50).
The spiritual part of her personality he called the nonrational and
the maternal part he called rational. He said that when the spiritual
voice talked "that meant something." The light side was concerned
with facts, was ambitious, proud, and enjoyed itself. He called it the
"outside world." The dark side was hungry for meaning. It
would embarrass his rational side when it became too irrational by its
lack of relating to the "outside world." Her light side was
concerned with the practical matters of daily life where as her dark
side was fed with Goethe's Faust and Nietzsche's Zarathusra.
This division of the female anima carried
on in his relationships with the other two signifant females of his
life, his wife Emma and his mistress and collaborator, Toni Wolff. Wehr
writes,
Jung had a "split anima" (a
split image of the feminine operating within his own psyche), which
was expressed in his divided loyalty between the two women. One of the
women, Emma, respresented for him a "motherly container,"
and the other more of a "soul mate." Jung's split in images
and experience-- between the wife/mother and the sexual companion--represents
a polarity not uncommon in the lives of Western man (Wehr 1987, 31-32).
In Toni Wolff's interpretation of the anima\animus theory she reflects
this division by saying that in the feminine archetypes the "Hetaira"
who she called man's lover, soul-sister and sexual companion are opposed
to the "Mother." Jung described the opposition between the
two as the dark side regarding the light side as his "thankless
moral task." He believes conflict between the two is resolved by
being "true to both sides of the conflict, allowing the resolution
to emerge from the unconscious (Wehr 1987, 43). In his personal life,
this resulted in trying to intergrate Toni into his family. However,
Wehr points out in one of Jung's correspondences that he said, "Ultimately,
we all get stuck somewhere, for we are all mortal and remain but a part
of what we are as a whole. The wholeness we can reach is very relative."
In Jung's own life, he was unable to bring the two together in order
to free himself for the duality of darkness and light, to put an end
to the conflict between the "Mother" and the "Hetaira." Unable to create the fusion he was unable to find the alchemical formula,
the bliss of the two becoming one.
Jung's lopsided theory undermined women's
ability to express themselves in words and to, therefore, influence
the social order. This is the same suppression we have found in ancient
Greek mythology. For instance, the myth of Perseus who steals the winged
horse, Pegasus. The horse was born from Medusa's dead body and, from
her blood, poetry and the healing arts came into the world. Since in
Jungian schema men have the superior power of language, the cultural
roles between the sexes are not equally defined resulting in women's
lack of publishing power and social respect.
The same is true in the visual arts. Men
were in charge of the way women "were seen and how they acted in
the art world" (Borzello and Ledwidge 1986). They provided the
supper, sex, and were his muse, model, and subject matter. She was around
to prove he was a man, to make him feel like he was a god-like hero.
When women were finally given entry in the art world, since they had
no tradition of their own, they compared themselves with men. They became
second-class citizens relegated to the less prestigious areas of art
like teaching in schools and designing decorative arts. However, men
were taught the skills for doing the historical and biblical paintings
which were considered the most important work. They were allowed to
paint the female nude, but women were not given this right. Without
the skills to produce a narrative work, she could not penetrate into
the sexist mythology destroying the world.
Margaret Mead and other cultural anthropologist
have proven that gender roles are socially constructed. In Mead's research
of the people of the highlands of New Guinea she observed that in the
Mudugumor tribe both sexes were aggressive and warlike; their neighbors
the Arapesh, men and women were both nurturing and non-aggressive. The
third tribe in her study the Tschambulie, women were assertive, practical,
and competent while the men spent time gossiping, adorning themselves,
and strolling about.
The mythology of the culture determines
the harmony between the two sexes. It determines whether or not the
culture is peaceful or warlike. Consequently, Jung's anima/animus theory
reinforces the status quo, stereotyping women as the good intro- verted
housewives of the heroic men and the mistress as his private soul-mate
companion. Unable to evolve out of the devotion-phase of the Madonna,
and having the "magic authority" of the word, deed, and image
denied to her, she is unable to revolutionize the ubiguitous and deadly
misogyny instituted by the patriarchal system to ensure male dominance.
Since Jung's theory splits mind from body
men are consciously associated with mind (Logos), and women with nature
or body (Eros), her animus becomes an extension of his imagination,
establishing a parasitical co-dependency which sufficates both. He projects
his anima onto her powerless being. Unable to publish her own script,
she is captivated by his projections of fear, pornography, dread, hatred,
seeing her as both the virgin and the whore, the devouring mother who
turns into the nagging wife or spinster "hag" or the discarded
crone.
In The Encyclopedia of Religion,
Jeffrey Burton Russell predicts, "The witch, melding the two archetypes
of human hag and evil demon, is a powerful metaphor whose power may
be diminished from time to time but is unlikely to disappear" (423).
When Jung's archetypal theory is seen as frozen without the possibility
of change, this dualistic, neurotic relationship between women and men
becomes the stumbling block to our further evolution. Women are paralyzed
by not being able to influence the conscious thought of the culture,
while men cannot find the female sages they need in order to develop
their anima to the most advanced level of wisdom. This prevents creative
partnerships so necessary for the manifestation of a new meaning of
life to come into existence. It inhibits bringing the romantic metaphor
into its primal position as evolutionary herald.
In her essay "From Muse to Heroine,"
Anne Griswold Tyng writes, "When a woman reclaims her own animus
or is aware that she has projected it onto someone herself, when a man
assimilates his own anima or becomes similarly aware of his projection,
both become more complete and more creative" (Berkeley 1989, 184).
In opposition to her husband, Emma Jung in her book Animus and Anima
also believed that what women needed was not less animus but more; that
is, more logos, power, and meaning. She showed how there are two sides
to animus projections: a positive side, and a shadow side. Examples
of the later two stages are the animus of the word whose positive side
would be that of a poet. On the negative side of the word would be the
fire and brimstone preacher. The animus of meaning is exemplified by
the prophet or philosopher, while the negative side would be the dogmatist.
She further observed that women who seemed to have overbearing personalities
were the ones who projected negative sides of the animus which sadly
enough the patriarchal social system rewards.
How apparent it is that Society rewards
these negative projections of men because we live in a warrior, money
worshipping culture which has divided Logos from Eros, marriage from
love, sex from meaning, and art from life. If an epic poetess is unable
to have her wisdom heard and her vision enacted by radically transforming
the male anima through the magic of the Gaia Messiah, our barbaric culture
will not be able to develop into a civilized state. We will continue
to have to witness the devolution of our ailing species.
THE RUSSIAN REVOLUTION
Thomas Carlyle believed the natural inequalities among people, created
from our different levels of animus/anima development, allow for the
conditions out of which the great wo/man could arise. However, Bernard
Shaw points out in The Intelligent Woman's Guide to Socialism and
Capitalism,
Between persons of equal income there
can be no eminence except that of personal merit. Hence, the naturally
eminent are the chief preachers of equality, and are always bitterly
opposed by the naturally ordinary or inferior people who have the larger
shares of the national income (xx).
In order to create a global meritocracy/democracy form of governance/education
based on an equal credit system for personal needs which can be found
in Doctress Neutopia's yet-to-be-published essay, "Education With
A Corrupt Mission?" we must visualize a new architectural foundation.
Some of these utopian ideas were discussed at the beginning of the Russian
Revolution, but were suppressed because they threatened to destroy the
bourgeois nuclear-family structure by creating a new cities reflecting
back to the ancient matrilineal tradition of communal ownership of land
and the means of production. The avant-garde architects of the nineteen-twenties
knew that in order to have a complete revolution a new physical architecture
was require, for how could there be the new woman and men while surrounded
by the old capitalistic cities? Architects took it upon themselves to
be the "new social condensers," building "both the framework
of the society and that society itself" (Kopp 1970, 240). They
were the instruments who transformed the capitalist chaos into a new
humane, social order. They sought to build the cities of the future
in which individual lives could be dedicated to the good of the whole.
An extremely radical, important, and lively
debate sprang from the questions of how the new Socialist City was composed
and were the old capitalist cities worth reforming. Two opposing groups
arose from the debate. One called The Urbanist planned to radically
alter the traditional family structure by building communal housing
complexes with a socialized way of life. Marriage would be a free association
based on mutual esteem which could be easily dissolved should harmony
cease to exist. Domestic work would be communalized so that women would
be able to join the labor force. Lenin writes, "We will create
model institutions, canteens, daycare centers, nursery schools, that
will relieve women of domestic cares..." (Kopp 1970, 103). It was
thought that once the ideal communist city was built and production
was fully automatized, everyone would have four hour work days or less
to do the required common tasks. The other hours could be spent in self-selected
creative work, activity, and study, or at the workers clubs which allow
workers a place for relaxation and the renewal of energy after the working
day. The purpose of the clubs was to liberate people from the former
oppression of the church and state by creating a community of decentralized
power. The neighborhood clubs were places were theater and democratic,
grass roots activity could occur. The authors of The Ideal Communist
City foresaw a time when "the use of laminated, transparent
plastics may lead to the creation of fantastic cities under transparent
domes" (co-authored Gutnov 1968, 116).
The second group was called The De-urbanists.
They embraced British Ebenezer Howard's garden city and garden suburb
approach to city planning where clusters of individual housing would
be built along with buildings to satisify public needs throughout the
Russian countryside. Through the energy grid and mass communication
networks, industrial cities could be built anywhere. The automobile
errased the former inequalities between the town and country which was
used to suppress the peasantry for so long to be ended, as suburbia "decentralized" the landscape.
This great debate was ended in 1931 by
the Communist Party when they decreed that all cities were Socialists
cities by the fact that they were part of the Soviet Socialist Republics.
When the party called for an international competition to reconstruct
the New Soviet Capital, the possibility for building an entirely new
kind of city from scratch was ruled out. Censor-approved socialist realist
literature portrayed the new Soviet hero as a career-minded, dedicated
manager who aspire to own his own house and car while the underprivileged
live in overcrowded tenements in slums. Last year, while I was boating
along the Volga River towards the Caspian Sea (1990), The De-urbanist's
vision could be seen bulldozing the land throughout the grassy countryside.
But, the ideal communistic city was nowhere to be visited except for
in one's heart and mind.
The Urbanists architects did not have the
technological know-how or the economic support to build the cities that
they imagined. Plus, the people were still caught up in the standards
of taste and ambitions of the former ruling class. They were unable
to appreciate the ideas of the supercollectivists' plans which were
still not clearly formed. Lenin was not sensitive enough to understand
modern art and Surrealist movement, calling it a self-serving art of
the avant-garde. He thought that neither could the workers relate to
its abstract meaning. John E. Bowlt in his essay,"The Failed Utopia:
Russian Art 1917-32," says that Lenin was always on the side of
preservation. He thought the proletarian culture must be founded on
the best traditions of the feudal and capitalist past. Lenin writes,
Why do we have to turn away from the truly beautiful, reject it as
a starting point for future development merely on the basis that it
is "old"? Why do we have to worship the new, like a "god"
whom we have to submit to simply because "it is new?"...I
just cannot consider the works of Expressionism, Futurism, Cubism, and
other "isms" as the highest manifestation of artistic genius.
I do not understand them. I do not experience any pleasure from them
(Bowlt 1971, 45- 46).
Lenin proceeded to make Classicism the official form of Soviet
expression which one might say ended the Russian Revolution because
art is the expression of the future that opens up the mind to new ideas.
British spokesman for the Surrealism movement,
Herbert Read, asked, "You do not reject the philosophy of Marx
because it is impossible for every workman to understand. Why, then,
should you reject a revolutionary art because, for the moment, it is
difficult to understand?" But there was never a communistic campaign
to try to educated the Soviet people to the philosophies of modern art.
The Surrealists were one of the first Leftists
groups to reacted to the fascist threat calling for an Appel a la lutte
(call to Struggle). Signed by the leading intellectuals, it called for
a general strike. However, the Soviet Writer's Congress disapproved
of Surrealism because "socialist realism is the enemy of everything
supernatural and mystic, all other-worldly ideals" (126). Since
Socialist Realism had to be realistic in form and social in content,
the policy of 1934 Congress was in direct conflict with the freedom
of mind principles of Surrealism. Surrealists were finally expelled
from the party. Nevertheless, they continued to speak out against the
policies of the Soviet East and the capitalist West, refusing to side
with the right wing as many intellectuals did after being disillusioned
by the Communists.
The Congress was blind to the fact that
Surrealism explanded the revolution into the unconscious realms of life.
The Surrealist believed "with the increase of leisure and education
of a liberated proletariat, poetry would no longer be the province of
a privileged few" (Lewis 1988, 134). They thought everyone could
be taught to access their unconscious energy for creative purposes.
Claude Cahum, a left wing writer called Surrealism,
the most revolutionary poetic experience
of any capitalist regime...The Dadaist-Surrealist experiment...has tended
to destroy all the myths about art that for centuries have permitted
the ideological as well as economic exploitation of painting, sculpture,
literature, ect. [sic]...This experiment can and should serve the cause
of the liberation of the proletariat (Lewis 1988, 134).
However, the Communist bureaucrates thought the Surrealist attempt to
connect the awake world with the dream world was counter-revolutionary.
Surrealist not only thought art was to serve the revolution in immediate
ways, but it worked to create internal revolution within the soul of
people. Alquie in The Philosophy of Surrealism, wrote the "greatest
contribution of Surrealism was to have linked together the spiritual
emancipation of the individual with the social liberation of man, seeing
both has nessessary to the revolution" (170). Their goal was to
liberate the "creative power of the unconscious from the prison
of logical thought" (175).
Trosky was interested in the Surrealism
movement. He wrote, "If society does not succeed in reconstructing
itself, art will inevitably perish. Hence, the function of art in our
era is determined by its relation to the Revolution" (145). He
called the art of the Stalinist era as the expression the decline of
the proletarian revolution. Trosky wrote,
a genuinely revolutionary party cannot
and will not wish to "guide" art, let alone command it. Only
an ignorant and insolent bureaucracy run amok with arbitrary power could
conceive such an ambition... Art can be the Revolutions' great ally
only insofar as it remains true to itself (146).
While Trosky was in exiled in Mexico the founding philosopher of Surrealism,
Andre Breton, paid Trosky a visit which resulted in their joint authorship
of "Pour un art revolutionaire independant," an art manifesto.
The manifesto was an appeal for revolutionary writers and artists to
find a common ground in order to struggle against the reactionary forces
of Social Realism. However, they never stated how reactionary artists
should be treated. The authors were very conscious of the possible abuses
and misinterpretations in putting a clause in about the censorship of
reactionary art.
The manifesto called for a new role for
artists, different than their roles within the bourgeois democracies,
fascist dictatorships, and Stalinist Russia. They wanted to create a
geniune culture of world peace, denoucing all form of nationalism. Unfortunately,
Breton and Trosky were unable to solve the problem of how revolutionary
artists were going to be able to function as such.
To conclude, the revolutionary architects
and artists were offering long-term solutions to problems when the people
were demanding simple answers and immediate improvements. The Soviet
government was more concerned with building an industrial nation which
could compete with the "West" than with building cities socially
liberating. Lenin was certainly not the feminist philosopher-king which
was the factor missing from the Russian Revolution! As we approach the
21St Century, the possibility of creating biospheric arcologies on Earth
and in Outer Space gives us this new foundation to finally create Gaia's
kingdom.
Certainly there must be a better word than
kingdom. What is the word which best reflects this messiahship of the
Juno and the Genius? [Juno was the word meaning the Three-in-One deity
of the Goddess which patriarchs dropped from the vocabularies to deprive
women of their souls. It corresponded with the male word genius. It
is no wonder why there have been so few women Junos!] Or does Kingdom
of Gaia suffice? Isn't it apparent why other types of thinkers need
to become involved in this apotheosis? And how terribly frustrating
and extremely painful it is for me that other gaian philosophers have
not yet appeared to respond to these ideas?
Even my own husband is totally uninterested
in discussing Neutopian Thought and the Future Studies Program at the
University of Massachusetts was one of the first meaning programs wiped
out by budget cuts leaving Doctress Neutopia seemingly with no one at
on Earth, except for Venus [Dame Phyllis Rodin], with whom to exchange ideas. Somedays, I
am made to feel as if I will go insane or commit suicide as a result
of this intellectual and emotional isolation. I wonder if anybody would
even bothered to read this far through the letter. How do other people
cope with the terrorizing emptiness? So I look to love to help me bear
all sorrow, pain, and rejection, so I can live on despite this excruciating
heartache to see the wave of Lovolution.
THE EPIC FORM
Not only is the epic as such generally a story about the destiny of
civilization, but it is a story about the dignity of individuals. Surely,
this seems to be the case in The Sagan Saga where Mr. Biospheres' dignity
to live for the Superorganism's evolutionary word is questioned. The
question arises does Mr. Biospheres write just to make money by exploiting
his ability to channel these extraordinary ideas with no intention of
inspiring his readers to create an evolutionary mass movement? Is his
authorship really no different than that of a mediocre Christian evangelist
or pretentious New Age capitalist whose language is an extension the
plutocratic dystopia?
Could Mr. Biospheres be the Dorian, the
notorious witch hunter, who during the Middle Ages burned women at the
stake who were the religious leaders and healers of their time? These
were the women who during the great social unheavals of the Renaissance
and Reformation were working for changes which would help the poor to
gain human rights. By persecuting these women the revolutionary changes
only benefited the professional class of money makers. Could Dorian
be the incarnation of the one who accused the poetess of having sex
with the Horned-God Satan when really she was celibate because she could
not find her intellect equal to make compassionate love with her?
After men had professionalized medicine,
they refused to allow women to enter the schools. Suffering people who
could not afford the medical fees sought cures from the wise herbalists
who still practiced the ancient ways of the Goddess. These were the
women whom they burned...the women who were the guardians of the holistic
healing arts who helped the poor by teaching them preventative medicine.
That Dorian said he was rescuing the people from the incompetent, charlatan,
and unethical witch practitioners because they were not licensed physicians.
But it was the licensed physicians who were using leeches to bleed their
rich patients to death (Starhawk 1982).
Epic poetry occurs in humanity's development
when there are new worlds to explore and new cities to build as in the
time of Homer. In Stephen Bungay's book Beauty and Truth: A Study
of Hegel's Aesthetics, he points out, "the epic is only possible
under certain cultural and social conditions, and they are historical--once
they have passed, they can never return" (155). Yes, Mr. Biospheres,
we are the we are the turning point. If we fail in our assignment to
poetize the world by educating the people about the will of the Superorganism,
the opportunity will not come again to redeem our endangered species.
There will either be a Solar Civilization, or none at all.
By Homer's time, during the destruction
of the matriarchy, there were no specific statements of what constituted
right or wrong. With the break up of the matriarchy, Homer was able
to break from the cultural milieu and then absorb himself in the Homeric
epic. After reading Carol Christ's essay "In Praise of Aphrodite:
Sexuality as Sacred," the main adversary became evident (Gray 1986,
220-227). Homer and his hatred, revenge, and war-conquering mentality,
whom many believe to be the foundational epic of Western civilization,
today has conquered the entire world. From its beginning to its end
the Iliad is a story about death. Christ shows how in the
Iliad the Goddess of Love, Aphrodite, is defeated by the warriors
of Zeus and Athena. She sums up Homeric ethos as "Make war, not
love." However, Christ states,
Aphrodite's powers are divine because
they are transformative. ...The celebration of Aphrodite and of Eros
requires that the fundamental values of patriarchal war society be challenged.
Aphrodite calls us to a transformation not only of ourselves and our
lives but also of our world (226).
The great poetess Sappho who lived after Homer around the seventh century
B.C. was Homer's first great rival. Perhaps this is the reason why the
majority of her poems were destroyed. Her poetic songs sung to the harp,
told that love was the saving grace. Mary R. Beard in Women as a
Force in History she says that the German classical scholar Wilcher
in his book Kleine Schriften states that "Attic poets
and playwrights tried to destroy her by attacking her as a courtesan
or "Lesbian pervert"--such attracts were sheer calumny" (312). Samuel Bulter put forth his belief that Homer's Odyssey
was not Homer's, but was written by a young epic poetess which would
explain why in the Odyssey divination is not strickly done
by inductive reasoning and omens as it is in the Iliad, but
through dreams and other channels of extra-sensorary perspection.
SLAVERY TO THE LAWS
Our law has become an external bondage, rather than an internal liberation.
Since only men versed in ancestor worship could know the law, the first
lawyers and magistrates were the priestly authorities who also regulated
the exchange of goods. In The White Goddess, Robert Graves
explains that the word "lex" or law grew out of a sense of
a "chosen word," or magical pronounce- ment. He writes, "But
as soon as religion in its primitive sense is interpreted as social
obligation and defined by tabulated laws--as soon as Apollo the Organizer,
God of Science, usurps the power of his Mother the Goddess of inspired
truth, wisdom and poetry, and tries to bind her devotees by laws--inspired
magic goes, and what remains is theology, ecclesiastical ritual, and
negatively ethical behavior." (479) In such an unheroic age, epic
poetry is an anomaly since this shallow Apollonian view of science has
destroyed people's love for the supernatural and the mythical. (Foerster
1962, vii)
Jack Kaminsky in his book, Hegel on
Art points out that modern poets have difficulty writing epics
because the government and laws are so entrenched in people's conscious
behaviors that the poetic imagination is unable to break free from traditional
beliefs. He goes on to say, "The epic action can be displayed only
at an early stage in the development of society. During this early period
there are no laws of social order, that is, written laws. Rather it
is the intuitive sense of right and fairness, the moral habit,
the temperament, and personality, which supply the support, of such
a social order. Each individual is in himself a source of morality." (146)
Kaminsky obviously could not see that humanity
has reached another new beginning as Sagan the son and Margulis have
written about in Microcosmos. We are not only at the threshold
of creating new worlds, new life forms, and smart machines, (have you
seen Terminator 2 ?), but it is imperative that we direct the emerging
planetary culture in creative, ecological ways. As the nation-state
mindset has outgrown its boundaries, the world is experiencing a crisis
of values within the limits of the biosphere. The leading role of the
epic is of vital importance to our long-term survival because it maps
out the neutopian plan, what Buckminster Fuller called the design-science
revolution which is outlined and expounded in Doctress Neutopia's essay,
yet to find a publisher, on Bucky Fuller's vision.
THE HEROIC AGE OF
BIOSPHERES
The conditions of conflict and collision bring about the heroic personality.
Because of the demands of psychological conflict, in order for the heroic
characters to emerge and realize their potential to become educators/rulers,
Hegel felt war was the best subject matter for epic since war was the
crime which could cause the ultimate calamity. He said that the epic
could not be about any war, but must focus on a war between cultures
rather than a war internal to the culture. He thought civil wars involved
too much personal emotion than wars between national groups. Even though
Hegel predicted the epic would be written in America because the European
nations were to close together to fight such a war, he failed to see
that the real cause of war, the war between the sexes would be the central
theme of the future world epic. (Kaminsky 1962).
It is no casual coincidence that Doctress
Neutopia's The Sagan Saga was written 1990 during the time of the Persian
Gulf war which is one of the major themes of the poem, or that Carl
Sagan's book The Path Where No Man Thought was also published
the same year. As we discover our unique destinies, we become part of
the continuous flow of the story of the human experiment... not as an
unconcerned bystanders, but as active creatressess and creators in the
closing days of this self-destructive epoch. Our own experiences become
synchronize with humanity in general when we attach our identities to
the significant thoughts of the age. We become the Thought of the Age.
Harvy Bieenbaum in his book Myth and Mind writes, "In
all religions, the prophets and mystics teach out of the intensely known
imagery of their own revelations." (Birenbaum 1988, 10) It is divine
possession and inspiration which makes epic poetry great, not the poetic
skill of the individual writer.
Like Son, like Father... both Carl Sagan
and Dorion Sagan have seem to have reject and ignore the poetic women
of their lives. The epic concludes that male refusal to listen to female
voices of wisdom is the primary reason why there is war in the world.
It is also no meaningless coincidence that the war of 1990 the epic
chose to center around was a war which became the testing ground for
the most advanced war technology fought in the Middle East, at the Fertile
Crescent, the birth place of "civilization." It is no small
irony that our salvation lies in building biospheres of solar-powered
peace and that Biospheres Metamorphosis of Planet Earth was
published the same year as The Path Where No Man Thought.
To quote Bruce Watson interviewing Lynn
Margulis and Dorion Sagan for the Amherst Bulletin 8/9/91, "And
given the drive to spread the genes around, how did monogamy ever climb
the evolutionary ladder? It began, suggest Margulis and Sagan, when
males ordered their fertile mates out of the gene pool and into the
cave." Can it be that Mother and Son cannot see it was the Ice
Age which drove our forebears into the caves, not males wanting to keep
their females to themselves? It is the global warming which is pressuring
our species to build biospheres.
Doctress Neutopia's The Sagan Saga tells
a profoundly beautiful story that could end the nuclear arms race. Matthew
Fox writes in Coming of the Cosmic Christ: The Healing of Mother
Earth and the Birth of a Global Renaissance, "Wisdom often
comes via the creative spokespersons of a culture, in the handing down
of the stories, sagas, myths, and images from the past and from the
future." (21) During the Middle Ages, saga meant a female sage
who created sacred poetry. But, over time, saga became a synonym for
witch. The definition of metamorphosis in the Random House Dictionary
of the English Language, is "a complete change of form, structure,
or substance, as transformation by magic or witchcraft." (1987)
Therefore, the epic poetess had become the Queen of Spells who, ironically
enough, Apollo had given the gift of second sight.
The hero is Nature's supreme gift, a force
sent by the Superorganism, with which the saga awakes his inner spirit
to act valiantly on behalf of all humanity. In A Path of Where No
Man Thought, Dr. Sagan's final solution to end the nuclear arms
race is that we must realize the ancient truth, "When we kill our
brother, we kill ourselves." What about the majority of the species?
Does Dr. Sagan suggest sisters are immune to the heat of the atomic
blast?
The ancient truth we so desperately need
is the alchemical knowledge to fuse together the two halves, not to
divide them. The war between the sexes is the most brutal and insidious
of all wars because it has broken the heart, destroyed the meaning and
evolutionary purpose of sex. The men who will not live to what they
write are our most cruel and barbaric enemy, destroyer of the World
of Miracles, torturing me and all women with a pain much more severe
than any physical infliction could ever be, punishing me and all females
with the worst punishment in all creation...that is, compelling us to
watch this wonderful planet parish because you can't find the secret
of love with me and all other women. Dorion and Carl Sagan we are inextricably
connected with each other in this struggle to rescue Gaia. Only you
with me can stop this eternal torment, and clean up this wasteland so
that we and generations to come can inhabit the Earth, not by turning
our backs to each other, but by loving each other. Oh, yes, it would
be easy to hate you, but it is difficult to forget the moments of profound
communication between us that raised my hopes and eased the acid which
had started eating me up inside threatening my love even for my enemy,
the man whom I most needed to love and admire.
THE POWER OF THE LOVOLUTION
If only the Sagans could see the splendor of the epic and be lovolutionized
by its miraculous grace! Thompson writes, "When we have moved beyond
the desolation of all our male vanities, from the stock market to the
stockpile of rockets, we will be more open and receptive. Open and bleeding
like that archaic wound, the vulva, we will be prepared to receive the
conception of a new civilization." (Thompson 1981, 250) But I must
ask the thought no person would want to think: could it be interpreted
that the Sagans have a stake in the military/industrial economy since
they are part of the scientific elite? Is their co-dependent situation
with nuclear winter a barrier to pursuing the visionary path which Cassandra
sees? Will the Sagan become the anti-heroes by repeating the same historical
tragic mistakes of the past? All inter-human tragedies are tragedies
of love. Both Father and Son are scientifically aware, as are all informed
people, that it is not only Troy which will burn this time around, but
the entire world.
The epic poetess is no mere historian. Through the imagination, the
mythopoetess fills in the missing parts of external events, erasing
disorderly trivia, while emphasizing the organic unity to make a holistic
world view. The content, not the form is important to epic, which is
the reason why the poem can be translated into other languages or even
prose without losing its pedagogical impact to awake a greater moral
order than ever before. Once the crisis has passed and society stabilizes,
poetesses and poets are free to explore their inward voices through
the form of lyric poetry. But the epic has a political, or what Doctress
Neutopia calls an artitical task combining art and politics to transform
the planet into the One World Consciousness, a united species within
the biosphere. Artitics combines art and politics to make governance
into the art of life.
The mythopoetess' intuitive vision of the
future makes her the effective directress of the species. Hence, the
epic inspired by Eros, articulates the ecological ethos in which a new
form of good and virtuous action can evolve. The mission of the epic
is to make love the ultimate underlying substance which it is--teaching
human beings the way to behave in order to achieve happiness. Without
love pulsating from the Superorganism throughout the wo/man mind, we
will not merit passage to the universal inward wilderness from where
the power can be drawn to enlighten the masses. In Nona Coxhead's book
Mind and Power, she quotes Charles Muses, Director of Research
at the Centre de Recherches en Mathematiques et Morphologie in Switzerland, "The restoration of love is a prime value in reason as well as
in feeling..(only then) will the horrors of war, political oppression,
ecological pollution, psychological blindness, and unbalance be overcome." (Cox 1976, 223)
Consequently, the fate of the biosphere
lies in the choice of single men to be true or false to themselves.
Jean Dalby Clift writes in Symbols of Transformation in Dreams, "Hero myths could be said to be creation myths in microcosm, for
they are stories about the task of creation within the individual. The
individual may serve the whole society--that is often the case for important
cultural heroes, but the task is one the hero accomplishes within. The
hero may have help, but ultimately an inward integration must take place." (Clift 1984, 52)
The task of the hera is to give the romantic
hero the opportunity to love by building a planetary movement through
the combination of their ideas. I use the word, hera, instead of heroine,
because Hera meant Earth which could have also been a cognate of Hiera
meaning "Holy One," a title used by ancient goddess-queens
who ruled in her name. According to Barbara Walker in The Woman's
Encyclopedia of Myths and Secrets, "Philostratus said Homer
refused to mention Hiera in the Iliad because she was so great
as to outshine Homer's heroine, Helen." (392)
Hera, another name for Gaia, was much older
than Zeus. She gave ambrosia to the Gods, the food of immorality. Hellenic
writers made her like all the other Goddess subordinate to Zeus. She
was forced to marry Zeus in order to leave the south-side of Chicago.
But Gaia was science's unruly Earth Mother and had to divorce him in
order for her magnificent hypothesis to flourish since he was unwilling
to see her theory was universal love. Their stormy marriage represented
the ultimate struggle between the patriarchal and matriarchal worldviews
and the lack-of-partnership perspective.
In ancient Greece the hero was one who
gave his life to hera. The term hero was synonymous with ghost. Through
love he finds the way to actualize his potentialities in service to
the Superorganism. The epic hera and hero are the personification of
abstract ethical theory into concrete practice, the embodiment of the
Gaia Messiah which any rational person would want to model themselves
after since we all have the capability to incarnate the deities. In
other words, Sagans you have been chosen--double Gaia Messiahs. What
could be more powerful than billions and billions and billions of glistening
sons! "The human calling is to respond to Life here and now so
that life on this planet may be liberated from the forces of death that
now threaten it." (Birch and Cobb 1981, 202) If you respond to
the ultimate call of the life-force, all the forces of the unconscious
will assist you in the almighty undertaking. C. G. Jung writes in Psychology
and Alchemy, "in so far as the hero's act coincides with that
for which his society itself is ready, he seems to ride on the great
rhythm of the historical process. (72) "Live," Nietzsche says
"as though the day were here. It is not society that is to guide
and save the creative hero, but precisely the reverse." The
day is here. The junos and geniuses have always been the savioresses
and saviors of the world.
One of the most difficult tasks of the
epic poetess is to create the proper balance between the free will of
the hero and the grasp of fate upon the hero's life. Kaminsky states, "Too much emphasis on fate makes the hero a mere puppet and, therefore,
his heroic qualities are lessened. After all, anyone can win a battle
if the gods guarantee it. Too much emphasis on freedom makes the hero
too human, and then we question his right to be an exemplar of moral
virtue." (Kaminsky 1962, 149) However, the consequences of the
hero's choice can ever be changed. It is indeed true that Gaia has given
us free choice, to continue destroying the cosmic garden by ignoring
the words of the prophetess or to nurse us back to health through our
erotic mysticism of each other. Dr. Carl Sagan writes, "The resistance
to dire prophecy that Cassandra experienced is equally stubborn today.
Faced with an ominous predication involving powerful forces that may
not be readily influenced, we have a natural tendency to reject or ignore
the prophecy. Mitigating or circumventing the danger might take time,
effort, money, courage. It might require us to alter the priorities
of our lives." (Sagan and Turco 1990, 14) Margulis says that we
can ignore the past even though we can't escape it. How long will they
continue to ignore their ancient past when they split up at Delphi?
When will they learn to share the stage and open up to the guidance
of Gaia's prophetic daughters and sons?
Halting the nuclear arms race, today's
despicable Homeric theomachy, absolutely requires us to alter our lives!
The global changes which must be made are beyond the paradigm of the
dollar, beyond the dualism of the Newtonian worldview, beyond the patr-
iarchal God and the incestuous mother/son relationships, and beyond
the image of nuclear family housing which I have written about in my
unpublished papers, "Research on Child Perspective of the World:
How Children Visualize Home" and "Where is Home? A Study of
an Archetype."
Peace demands men stop being square husbands,
which means "one bonded to the house", and become the oracular
prophets of Gaia...the Gods who love with all their strength the Goddesses
of the new psychic and physical architecture...biospheres, the Womb
of Creation. Mr. Biospheres writes, "Biospheres, in other words,
could help advent the potential for world war by expanding habitable
territory, by marrying technology and ecology into forms that transcend--and
thus reestablish--the very limits of human beings." (Dorion Sagan
1990, 121)
In Hegel on Art Kaminsky says
that in modern novels the heroic individual is shown only in the social
sense. Once he has won his place in society then he, like most of his
fellow men, discovers a maiden, gets married, and becomes as philistine
as the rest of his middle-class neighbors. And so the "true romantic
spirit is dead," killed by the commercial world of real estate
which has no understanding of the mystical, radical, and super- natural
nature of biospheres. Similarly, in works by female novelist, after
the hera's rebirth journey and the romantic task is accomplished, she
is not fully accepted within the patriarchal society. In the majority
of these novels, the hera is unable to transform the male sterility
cult and so she goes crazy or dies at the hands of a wife-beating husband.
(Luater and Rupprecht 1985, 104) In order for romantic love to be resurrected
a new/ old inner relationship between woman and man, the Gaia Messiah--
the doves of the paradigm shift--needs to crown all.
WILL THE MEN ACCEPT THE
CRUCIAL GIFTS?
At this crucial time of the utter necessity of metaphysical sex, Elizabeth
Dodson Gray asks in her book Green Paradise Lost,
But the question now is whether we--especially
males--can accept the giver of new symbols, new metaphors, and new modes
of viewing reality if the giver is Woman. Can the
male give up his old monopoly on the role of decisive gift giver? Can
he share with Woman the role of image-maker in the culture? Even beyond
that, can Man find in himself the open hand to receive a new image to
complement his own when the given is the Other? Even if his life depends
upon it?" (117).
May I add, even if the planet depends upon it? Doesn't Sagan wish to
receive any more of Pandora's original gifts? Doesn't he want to read
my love epic? Does he have a lack of curiosity or is he afraid he might
learn something? A decade and a half ago Doctress Neutopia wrote manuscripts
of poetry, still unpublished entitled Revolution Around The Sun, Visions of a Love Leader, and The Peace Phenomenon which foreshadowed this whole cosmological need for love. But, Dorion
Sagan and Margulis could not even comment on Doctress Neutopia's art
show, Planit Water, held at the University of Massachusetts Student
Union Art Gallery. In fact, they avoided discussing my neutopian formulae
on how to construct a Gaian civilization. Where do they find their insights
on the reproduction of the planet if they don't chose to dialogue with
interested scholars? Can they think a sexless technological birth can
occur without the erotic wisdom of Woman? Aren't they aware that there
is no hiding place when the Superorganism knows all our thoughts and
actions? Dare they defy the cosmic imagination! How shameful that they
have treated a woman, a seeker with so little respect...But there is
an ironic twist to this divine madness. If Dorion had accepted Doctress
Neutopia two years ago when the energy first manifested itself between
them, this love epic to end the nuclear arms race and the environmental
holocaust would have never been written. I would have never have known
this unfathomable love!
To show the way the Superorganism works,
from my own personal experience two decades ago my first great metaphysical
lover, Walker Rucker, sent me one postcard during his short tragic life.
He died because our insensitive society did not know how to nourish,
honor, and liberate his genius. Consequently, Walker was consumed by
his negative anima which is extremely dangerous to society because genius
gone bad turns into a demon. Walker sent the card to me while he was
working as a classicist at the British Museum. The card was of an image
of a ancient Greek pot. Painted on it was Apollo sitting on the tripod
at Delphi. I never knew until this past month when I started doing this
research what a profound message Walker had given me those decades ago.
According to Jung, synchronicity is a metaphysical phenomena which happens
outside of time. This seems to be the case with Walker's postcard to
me. I realized the card was a presage about the transformation of the
human race! Apollo, be transformed! In your present incarnation, take
me into your light beams, and as Eros we can together bring alive my
X-rated dreams!
The last poem of Amherst poet, Robert Francis',
life was written in 1987. It reads:
Someone is Running
Someone is running
From or to?
You wish you knew
But need you know
Why of the running
Unless it is someone
Close to you?
Stop running, Eros, it is not just your
life which depends on this happening, but all eukaryotic life! GAIA'S
COMMANDMENT IS SYMBIOTIC PARTNERSHIP!!! I am still waiting to receive
your essay on world ethics which you promised to give Charles so that
I could read it. If you feel you cannot hand it to me in person, then
send it through the mail, or write a postcard as we where I can find
it in print. Please, Mr. Biospheres, have sympathy for this romantic
extremist! I am a thirsty woman! How can you sit back and watch me pass
out from dehydration while calling yourself a philosopher?
WE HAVE A PROBLEM WITH ETHICS?
Not when their is love between the
sexes, for what would be our humanity
if love were not the nexus
from generation to generation,
from the act of conception
until death do us part:
life is an ethical outgrowth
rooted in everyone's heart.
The line in this stanza of The
Way to Neutopia which needs to be corrected is "until death
do us part." As Giordano Bruno stated there is "no death in
nature, only change," so I change the line to: until our bodies
do us part. We will meet again, Eros, maybe not in this life time, but
somewhere in the vast microbial recycling. Let me remind you of your
words in Biospheres, "in evolution, a perfect match is
not for life but forever; symbiotically merged beings begin to compete
with their own kind, and in their own right." (116) It seems that
you too need to change some of your old concepts. It is not competition
with our kind we need in order to survive, but cooperation with each
other. If we are not the ones who need to band together, who is? I shiver
to think how many billions of years of evolution was required before
Gaia could provided us with the perfect evolutionary match.
Please recall your words in Microcosmos,"We
study the microcosm--the age-old world of microorganisms--to discover
life's secret mechanisms so that we can take better control, perhaps
even "perfect" ourselves and the other living things on the
earth." (13) How will we know the ethical direction to take to
perfect ourselves without understanding the nature of true love?
Paul Devereux, John Steele, David Kubrin
write in their book, Earthmind: A Modern Adventure in Ancient Wisdom, "If we are to put a halt to the destruction of our planet, we--the
present generation--need to find out soon whether communication between
human and planetary consciousness is truly a possibility. If contact
can be made, and it can be a conscious, interactive contact, we shall
have to learn how to interpret the information that Earth itself may
give us." (202) At the beginning of July, I received an inspiration
to hold a ritual in honor of the Super- organism. Throughout the course
of the human experiment, during times of crisis, people have come together
to seek guidance from the Supreme Beings. Right now at the university
there is an international symposium on photosynthetic prokaryote. I
had no conscious idea that there would be this intense focus on the
prokaryote in Amherst the week of the ritual, but obviously the Superorganism
wanted that ritual held.
Mr. Biospheres, you have been caught in
the Spider Woman's holy web of life...she has seen you nude. To not
change is impossible. The path where not man thought is The Way
to Neutopia. Beloved counterpart, even Zeus is in awe of Eros!
Even Dr. Carl Sagan, who Parade magazine named one of the smartest
people in America along with that idiot warmonger President George Bush,
is smart enough to know that only the critical mystery of love can save
sex and libido from extinction.
True love instead of world war,
Doctress Neutopia
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