TRUE LOVE INSTEAD OF WORLD WAR:
Rebuilding Gaia's Temple
Cast of Characters
Dr. Lynn Margulis, Mother Life: Gaia, microbiologist
Dr. Carl Sagan, Heavenly Father: Zeus, astronomer
Dorion Sagan, Mr. Biospheres, Apollo:
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.
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.
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).
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."
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.
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.
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 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.
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.
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 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.
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!
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.
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 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.
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.
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.
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 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.
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.
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
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
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.
_________________. The White Goddess: A Historical Grammar of Poetic Myth. New York: Farrar, Straus and Guroux, 1948.
________________. Man and His Symbols. New York: Doubleday and Company, Inc., 1964.
________________. Psychology and Alchemy. Trans. by R.F. C. Hull. Princeton, NJ: Princeton University Press, 1968.
__________________, ed. The Politics of Women's Spirituality. New York: Doubleday, 1982.
Human Extinction or Lovolution ?