Chapter 1


The overwhelming problems of the world have brought us to the verge of species' extinction. Overcoming such extreme problems in human and environmental welfare requires radical changes in our lifestyles, family relationships, and ethical systems. It is critical that we move away from the destructive force of world capitalism. In The Nation, Kirkpatrick Sale writes,

What would it take to accomplish the serious, wrenching, full-scale readjustments that in fact are necessary to save the earth, including reduced standards of living, consumption and growth; severe population reduction; and a new, modest, regardful relationship with the earth and its species? Who is going to carry this literally vital message to the American people? And when? For the time, as every new crisis lets us know, is later than we think (595).

It is the task of the educator to direct us to a more evolved state of consciousness where we can begin to plan a solar-powered, anti-capitalist, feministcivilization, or what I call, Neutopia, where the ancient ills of racism, sexism, classism, and the like have been eliminated. “Neutopia” presents a new approach to utopia. John Lennon and Yoko Ono coined the world Mind Games album, spelling it Nutopia; however the original spelling was spelling of utopia, eutopia,” meaning a good place. So, I adding an “e” to nutopia, meaning a new good place, Neutopia.What are the educational tools and who are the educators who can bring an awakening on this worldwide magnitude? The German philosopher, G.W.F. Hegel, in On the Arts, states,

Poetry's chief task, it has been said, is to bring to consciousness the powers of our spiritual existence: all the to and fro in human passion and emotion or that runs tranquilly through our thoughts--the full range of human ideas, behavior, productivity, and all else that pertains to the world's destiny or divine governance. In this respect, poetry has been and is still mankind's [sic] primary and most universal teacher. To teach and learn means to know and experience for one's self what is (144).

The poetic mission of education--to know thyself--has been sidetracked by the greed and short-term gains of the military/industrial complex that run its institutions, so much so that "civilization" is now in a state of chaos. People have grown up without a sense of the meaning of life, or even the importance of the question. War, crime, and oppression dominate the 24 hour news reports. An oligarchy, i.e., government by a dominant clique of wealthy and politically powerful families, channels the materialistic/capitalistic ideology through both education and the mass media.

As the current situation continues to deteriorate, the question is: are the wisest, most noble people, with the best judgment, abilities, and sense of global ethics, in charge of education and the media? Certainly, the answer must be no, since educators and the media have failed to revolutionize our world into a just social order. Rather they essentially stupefy the public in order to maintain the destructive consumer behaviors of the status quo.

It seems as though we live in a kakistocracy--a government by the worst people who, lacking long-term vision or social imagination, suppress enlightened visionaries who are, the artistic and scientific mythmakers. Mechanistic Neo-Darwinism and its technologies have become brutal enemies of the arts, humanities, and organic sciences. The mystical, biospiritual parts of humankind's nature continue to be swept out the doors of our institutes of higher learning.

In universities, for example, many interdisciplinary programs and other academic efforts outside the mainstream of traditional education are being eliminated in the name of economics and budget restrictions. I suggest that the reason may go deeper, for it is in these kinds of programs that alternative visions are frequently born and seriously considered. Such visions can heal our ailing world by challenging power relationships and restoring the mission of the university to its proper idealistic purpose: the production of creative, happy individuals who will take on responsibility for solving the problems of the world. It is precisely these visions that a dying patriarchal social order fears the most and thus resists.

Due to different epistemologies, seekers of wisdom today find it extremely difficult both to make it through higher education, and then go on to achieve positions of authority. People who attempt to revolutionize the social fictions of our culture by using poetic/subjective approaches in their research are being crushed by the wheels of higher education’s military/industrial mindset, which asserts that, in valid scientific methodology, the observer must be utterly separated from the observed. This view of science is in direct opposition to the Gaian approach, which sees the two as unavoidably linked. As microbiologist Lynn Margulis writes, "In the autopoietic framework, everything is observed by an embedded observer; in the mechanical world, the observer is objective and stands apart from the observed" (Margulis 1991, 227). The macrocosm is within us; to understand science, we must explore the self. By thinking intuitively and following the wisdom of the ancient Delphic oracle--to know thyself--we will find the deeper answers to our global problems.

The role of epic poetry is to reveal the inner depths of our being so that we can better understand ourselves and our natural surroundings. Poetic knowledge allows us to wonder: why has humanity not been living in harmony with nature, and what we must do to correct our unjust behaviors? Recreating a story based first on harmony between the two sexes can put an end not only to the war between the sexes, but to the pending environmental holocaust. The poetic imagination draws on the arts of self-awareness and love; Hegel called the poet "the universal teacher." We must go back to Plato's Symposium to understand the real cause of our lack of knowledge about the power of love, and why the poet has become neither the universal teacher nor the philosopher-king. Socrates, Plato’s teacher, claimed that the only thing he was knowledgeable about was love; otherwise he was ignorant. Even his knowledge of love was not first-hand, but mediated through Diotima, an old woman of Mantinea. Carrin Dunne, in her discussion of this relationship in, Behold Woman: A Jungian Approach to Feminist Theology, comments as follows:

First, that an understanding of Eros is not like ordinary understanding since it is compatible with a consciousness of ignorance; second, that there is a feminine form of wisdom which goes beyond what can be achieved through rational dialectic. What Socrates has received from Diotima is both not his own in that he did not/could not figure it out for himself, and most profoundly his own since it emerges autonomously from his innermost, feminine soul" (59).

One can argue that it is the “feminine” side of love, which makes men conscious of their ignorance, and enlightens them to reach for wisdom and truth. This could explain the reason why the ancient goddess religions, which created peaceful cultures for thousands of years were founded not by men, but by women.

In Women of the Celts, Jean Markale agrees with Carrine Dunne on the role of the female deity in creating social harmony. The goddess teaches man that "love is altruistic and makes a thousand sacrifices." It is she who makes man's body and soul. He cannot find fulfillment without her. In turn, she needs him in order to become conscious of herself, to be assertive, and to find out what she can do. Markale writes, "The two sexes are inextricably linked. Man needs woman; woman needs man. Translated into mythological terms this becomes: man needs a goddess, and the goddess needs a man" (146).

In human terms, it is impossible for a man to be a prophet/philosopher unless he is in union with his feminine counterpart, the prophetess/poetess. The wisdom of a female poetess/prophetess in union with the prophet/poet--let us call their vital bond the Gaia Messiah—will be the savioress and savior of our species. The intensity of their relationship generates charismatic power, which stimulates others who come in contact with them. The only alternative to the current world situation is thus in Markale’s view to revolutionize the "society that man built without her" (146).

The epic poetess' mission and the purpose of this study are to promote Gaian science as a state of mind using myth as a vehicle. William Irwin Thompson writes in The Time Falling Bodies Take to Light, "There is now no way to relate the evolution of the planet to the evolution of humans except through myth. The truth is that myth and art create the preconditions of consciousness out of which science arises" (47-48). The mythopoetess is a weaver of the public imagination, creating the moral fabric essential for evolutionary development. She becomes midwife to a new heaven and a new earth, the doctress who possesses the paradise metaphor necessary to evolve humanity's collective awareness to greater and nobler depths. Her incantations have the power to cure our planetary diseases. She is the Great Sorceress who heals, a poetic philosopher-queen who finds an alternative pathway for humanity’s quest for world peace.

In The Fortunes of Epic Poetry, Donald M. Foester cites that Matthew Arnold’s view that science "will hereafter be completed not by religion and philosophy, but by poetry, the quality of which can be sensed even in a few lines of Homer, Dante, Shakespeare, or Milton" (213). Epic poetry, the oldest of literary forms, envisions the way to create a beautiful world. Ethically, the poetic imagination is the direction that science and technology must take in order to assist to save the biosphere for eukaryotic life (sexual reproduction). It is the Gaian matrix where all poetic genres, as well as where the goddesses and gods, originate.

The Dorian invasion of Greece destroyed the peace-loving, goddess-worshipping culture of the Minoan-Mycenaean civilization. Doric poets rewrote the epics so that the once all-powerful Great Goddess, in the persons of Athena (Wisdom), Metis (Intelligence), Hera (Courage), and Themis (Justice), became subordinate to Zeus' rule. Metis, Hera, and Themis were married off to Zeus, relegating them to secondary roles. The worshippers of Athena would not permit her to be married to Zeus, so the Dorians made her the daughter of Zeus. Zeus had been warned by the Delphic Oracle that if he had a daughter, she would wrest his power away from him. In fear of losing his control over the world, Zeus ate Metis, who was pregnant with Athena. She remained inside him, giving him knowledge, until finally Athena burst forth from Zeus' head. So Athena was not “born” from her mother, but from her father. This unnatural birth reflected the transition taking place towards a patriarchal social order.

This mythic background takes contemporary form in the modernist era of the Enlightenment--the era of measurement, of science and logos. It is my profound conviction that this era is coming to an end. The basic dichotomies of Enlightenment reason are no longer viable--the divisions between rational/irrational, subject/object, nature/culture, and mythos/logos. Enlightenment thought favors the “masculine” traits over the “feminine.” Feminists proclaim this masculist-centered epistemology to be in need of radical change in order to liberate the Source, the female spirit of truth (Hekman 1990). The 20th century has witnessed several movements, which challenge the tyranny of Enlightenment reason, including that within the field of education.

In the contemporary world, we can turn to education to effect change. The re-emergence of the goddess is the central source of inspiration. The Neutopian paradigm calls for interdisciplinary education, which will aid in creating the lovolutionary consciousness and personality types needed to develop the means to rescue us from our dire situation.

Unfortunately, education currently remains for the most part under the spell of the mechanistic worldview of the Enlightenment that, for example, treats doctoral candidates like mindless robots in the bureaucracy. Dissertations are not considered to be works of art, and therefore not works of wisdom; in most cases they are simply long, relatively unoriginal academic papers created only to fulfill bureaucratic requirements. Most dissertations are written, not to advance knowledge and be a source of liberation, but to launch professional careers within the affluent society.

In the 1960’s The Report of the President's Commission of Campus Unrest, pointed out that the "American university was traditionally a status?conferring institution for middle and upper-middle-class families" (69). Carl Rogers writes in his book A Way of Being,

The Ph.D. thesis has, in most universities, become a travesty of its true purpose. To follow one's informed curiosity into the mysteries of some aspect of human nature, out of that rigorous, personal, independent search to come up with a significant contribution to knowledge--this is the true picture of the Ph.D; but this is not an accurate description of most doctoral dissertations today. We have settled for safe mediocrity, and frowned on creativity. If our concept of science is to change, our departments must change. If that change does not come about, psychology will become more and more irrelevant to the search for the truth of man [sic] (240).

As the primary transmitter of cultural values, the university has been a principle means by which the way the oligarchy has maintained its control. To be creative, and to find one's own voice as artists, is not a valid methodology for graduate students. The educational establishment clearly allows for little diversity of individual talents and skills to flourish within its restrictive borders; students must follow the dictates of the party line and form, or run the risk of not being awarded an advanced degree. Some faculty are afraid to support revolutionary ideas, even though they may sympathize with them, for fear of losing their jobs. In Chaos, James Gleick writes,

Then there are revolutions. A new science arises out of one that has reached a dead end. Often a revolution has an interdisciplinary character--its central discoveries often come from people straying outside the normal bounds of their specialties. The problems that obsess these theorists are not recognized as legitimate lines of inquiry. Thesis proposals are turned down or articles are refused publication (37).

To some extent this flies in the face of precedent. For example, "The 1940 Statement of Principles on Academic Freedom and Tenure," agreed upon by the American Association of University Professors and the Association of American Colleges and endorsed by numerous professional associations, states that "institutions of higher education are conducted for the common good and not to further the interest of either the individual teacher or the institution as a whole. The common good depends upon the free search for truth and its free exposition." This document suggests that the university should be is a neutral site within society, a place open to all ideas (Academe 1986). The statement, however, goes on to say that the teacher must "be careful not to introduce into his [sic] teaching controversial matter which has no relation to his subject." Does this mean that a teacher is not permitted to be a philosopheress or philosopher of life, or to participate in the critical social issues of the day, if she or he is, say, a teacher of science? Thomas A. Dutton and Bradford C. Grant write in their essay, "Campus Design and Critical Pedagogy," "Schools can never be understood as neutral sites, removed from the conflicts of society. On the contrary schools are inherently complicated in the political, social, cultural, and economic relations of society" (Dutton and Grant 1991).

In the 1960s and early 1970s, when students were demanding teachers to take responsibility for social injustices, especially specifically the Vietnam War-- which to a large degree was being perpetuated by the educated class socioeconomic echelon of U.S. society--many teachers felt it was their duty to move the counterculture into the classroom. This, of course, went against the 1940 principle of not by bringing controversial issues into the classroom situation. Nevertheless, these teachers fulfilled their greater commitment to the public good and the free search for truth outlined in the 1940 statement.

The belief that the university is a place of freedom of expression was challenged in 1964 by the Free Speech Movement at the University of California. After campus officials suspended students for setting up tables which advocated political activity off?campus, the hypocrisy of the official view of the university as a neutral site became clear.

Ultimately, the Free Speech Movement failed to revolutionize the greater culture. The weakness and the eventual demise of the counterculture itself was its lack of a clear program for accomplishing its revolutionary overthrow. It is my belief that it was the absence of a new moral philosophy that could administer a new cultural foundation was not available at that time so that the student rights movement became just a stance against the academic machine. It could not effect complete transformation to a deeper sense of truths. Even the feminist worldview became co-opted together with other liberation movements in pluralist America, and thus was easily marginalized by the Establishment.

Women, Education and the Planet

Today graduate programs continue to work as if the female doctoral student, and especially the candidate, does not know what is best for her. In many cases she must conform to the established patriarchal ideology surrounding her subject matter. There is little chance for her to question and challenge the authenticity of this ideology and its underlying assumptions. Ideally, faculty should be there to help students achieve their goals, give them constructive criticism, challenge their ideas, and be leaders in the quest for truth. Their job should not be to hamper and stifle one's creativity, or to assign them busywork, which only wastes their valuable time.

If a student cannot find members of the faculty to support her research project, there should be a democratic public forum in which she can appeal their dissertation proposals. Unfortunately, there exists no such forum in American universities, which means that projects which go beyond the paradigm of Enlightenment reason have difficulty finding faculty members willing to go out on a limb and challenge the ruling elite. Very few members of most faculties have the courage to seek non-traditional and alternative ways to knowledge, or the interest to find real cures for our social problems.

Our educational system is a reflection of what is happening to the society as a whole. For the most part, educated, creative people who have the resources to make our planet a healthy and beautiful place to live remain unacknowledged, forced to find employment in unfulfilling and meaningless jobs. Since democracy is about the right of the individual to express her or his liberty in a collective way, one can conclude that the essence of democracy has been exiled from campus life. During a tape-recorded interview with Mario Savio during the 1964 sit-in at Sproul Hall at the University of California at Berkeley, he says:

Many students here at the university, many people in society, are wandering aimlessly about. Strangers in their own lives, there is no place for them. They are people who have not learned to compromise, who for example have come to the university to learn to question, to grow, to learn--all the standard things that sound like clichés because no one takes them seriously. And they find at one point or other that for them to become part of society, to become lawyers, ministers, businessmen, people in government, very often they must compromise those principles which were most dear to them. They must suppress the most creative impulses that they have; this is a prior condition for being part of the system (Draper 1965).

In the theory of the Oedipus complex, the small boy initially hates his father and wants to marry his mother. Realizing that this is unacceptable, he unconsciously chooses to valorize this father (and patriarchal institutions) and to devalue his mother all that is “feminine.” The committee system in graduate schools can be seen as an archetypal resolution of the Oedipus Complex. The doctoral committee becomes God the Father, who has the almighty power to grant one a degree, which will become translated as food and shelter. In Rosemarie Tong's, Feminist Thought, she paraphrases the ideas of Juliet Mitchell. Tong writes,

In so far as the Oedipus complex is the vehicle of patriarchy, it represents what must be destroyed if women are to be liberated. But given that the Oedipus complex is patriarchy's expression of the individual's entry into culture, if it is destroyed, nonpatriarchal society must find a substitute for it or deteriorate into disordered, unlawed chaos (170).

Feminism challenges not only our particular social arrangements, "but the very foundations of Western thought and social structure"--that is, male privilege (Hekman 1990, 154). The idea of Neutopia gives us a feminist program which breaks through the Oedipus Complex to build a movement of worldwide evolutionary change.

One can only conclude that many faculty members are more concerned about the fate of their biological families, middle-class comforts, and protecting their private interests, than in working for planetary justice. We are at a turning point in history, where we must realize our private everyday habits are causing the destruction of the biosphere. For us to evolve as a species, we must break through the barrier of our domestic privacy, and began to connect with a pattern of development which is in balance with the Cosmos.

The student protest movement and the 1960s counterculture made an attempt to break the privacy barrier by demanding human rights and decision-making power. Students were fed up with the adult world dictating educational experiences which were antiquated and unable to solve local and global problems. While it was weak on moral issues, the movement focused on social problems and injustices which they believed needed to be addressed in order to create a just world. It stressed the need for education to foster individual creativity and imagination; it rejected the "operational ideals of American society: materialism, competition, rationalism, technology, consumerism, and militarism"(President's Commission, 52). Women and minority students also demanded an equal voice in world affairs. Not only were the old social values of capitalism being attacked by the movement, but an alternative vision of communalism was being explored, threatening to end the traditional nuclear family arrangement.

Presently, students in graduate programs must become "brown nosers," serving committees with complete obedience. The entire graduate process turns out to be a nasty political game in which the revolutionary thinker, the juno or genius, is seen as a threat to the status quo, and is usually forced into the position of Outsider. Author Colin Wilson points out in Religion and the Rebel that

We can formulate this rule, then: The ideal social discipline is the one that takes fullest account of the men of genius. When society no longer has such discipline, the men of genius become Outsiders: they feel lost; they no longer seem to fit into the social body" (131).

Wilson says that there were historical periods when the Outsiders have fit perfectly within the social body. During the Middle Ages, for example, the Church provided the atmosphere for "everyone in society, from the highest intellectual types to the meanest artisan," the means to contribute to the glory of the Church. He continues, "And this has been true of every "church" in history??Hindu, Buddhist, Zarathustrian, Taoist, Mahometan. When these churches were at the height of their health and strength, there were no "Outsiders" (132).

Of course, the Church did not provide all people with the means to be creative, since woman were not allowed positions of prophecy in the hierarchy of male-dominated religions. And so women, who possess the knowledge of love, through their enculturation remained the unacknowledged outsiders in a world, which has never understood or accepted this infinite power of the Cosmos. The majority of men have ignored love’s charms, rejected it as impossible, and condemned it as an abnormality. Wilson asks, "Is the Outsider strong enough to create his own tradition, his own way of thought, and to make a whole civilisation think the same way?" But, in the case of woman, the real question seems to be is she strong enough to transform man’s destructive behaviors in the positive direction of rebuilding Gaia's temple? Wilson finally admits,

The moment we begin to consider the great Outsiders, or the saints and mystics, we are forced to recognize that man does not know who he is. And our materialistic civilization, which seems so certain of itself and its aims, only helps to hide man from himself (149).

Aim of This Study

This book began as a dissertation for a Doctor of Education degree. In light of the foregoing discussion, both the dissertation and this book is essentially a study in understanding. It is more of an effort to amass empirical data, quantify it, and draw conclusions; it is to engage in a speculation to help us understand our present dilemma and suggest alternative directions for building a new and better society--Neutopia. Further, this is a futurist approach to global problems; our species is in extreme crisis requiring extreme solutions and a perspective of our place in time.

To many people, these radical solutions may seem far out and outrageous. More than one faculty member advised me to compromise my ideas in order to get my degree. They said I must choose my battles and wait until after I graduate to fight a system, which I know to be against human nature and contrary to the organic structure of the biosphere. I could and would not separate myself from my then-present situation and simply ignore the moral corruption within the university. I knew that if I prostituted my ideas in order to receive a degree, my degree would mean very little if I lost my autopoietic integrity: my research would have lost its power to create change, therefore defeating the efforts put into it.

From Plato's Republic, to Thomas More's Utopia, to Francis Bacon's The New Atlantis, Western literature is replete with utopian ideas. Yet, these ideal societies have never come to fruition. In this study I do not attempt to create a utopia; rather, I attempt a synthesis of the best utopian ideas, and offer a blueprint, however vague, for building a humanistic global civilization.
In this sense, this book symbolizes the move from logos (intellect) to mythos (intuition), giving educators a new/old foundation for understanding the Cosmos.

Philosopheress Susan K. Langer writes in Philosophy in a New Key, "It is a peculiar fact that every major advance in thinking, every epoch-making new insight, springs from a new type of symbolic transformation. A higher level of thought is primarily a new activity; its course is opened up by a new departure in semantic" (200). Epic poetry can provide us with the new semantic.

In Gisela Labouvie-Vief's essay, "Wisdom as integrated thought: historical and developmental perspectives," she points out the difference between logos and mythos. Logos refers to the Enlightenment belief that rationality can lead us to truth. Its method is that of a strict, mechanical division between a scientist and her data. Mythos, by contract, involves respect for the subjective and intuitive realm. It means "speech, narrative, plot, or dialogue." Mythos is a holistic approach to knowledge, thought and thinker are one indivisible unit. Labouvie-Vief writes, "The object of thought is not articulated separately from the motivational and organismic states of the thinker; rather the thinker's whole organism partakes in the articulation of the object and animates it with its own motives and intentions" (Sternberg 1990, 56). From the bond between the knower and the known derives the meaning of the experience. This existential point of view regards the individual as one who is involved in the universe, not simply a mere spectator.

Guiding Questions

In understanding the movement from logos to mythos, I have found it necessary to explore the function of epic poetry, as well as its role in providing a new foundation for global education. This has entailed extensive interdisciplinary research into the study of both the present and the future. I attempt here to weave together different fields of study into a holistic pattern in order to create Neutopian thought.

A series of questions will focus the discussion for each field of study:

1. Central to an attempt of this sort is the idea of creating world peace. What is the role of philosophic love (the desire for knowledge) in creating a peaceful world? What is the nature of erotic love (in essence, the desire for human community)? What is the relationship between these kinds of love, and how do they relate to change? How does love create a new meaning between the sexes? What kind of environment fosters the growth of love among the peoples of the world?

2. Equally important are politics, and the related studies of ecology, history and sociology, in understanding planetary conflicts. What are the lessons to be learned from the destruction of our environment by the failed political systems of the military/industrial complex? What are the origins of this "Western Civilization," which has caused the environment to deteriorate?

3. Then I shall ask the question: how do children visualize "home"? Why has the "home" become the place of women's oppression? To answer this question I will look at the two basic archetypes in architecture: the aedicule and the trilithon. I will discuss the reason for the failure of modern architecture to cure ancient social ills caused by the demands of the male-dominated household.

4. A new world, a reformed environment, must be re-built from the old and built anew. What are the lessons to be learned from the failures of science, technology, and ethics since the inception of the Enlightenment? Do we have the blueprints to create an environment which is ecologically sound? Paolo Soleri and Buckminster Fuller figure largely in my treatment of these issues. I shall also look at the Biosphere II experiment as an example of archetypal change in architecture.

5. The question of leadership is crucial to the creation of Neutopia. Much of my research will focus on the problem of the "creative minority" and their place within the evolutionary process. What is the role of the heroine and the hero in manifesting Neutopian thought? How can education promote meritorious excellence while ensuring democratic egalitarianism? Frequently, the best individuals first withdraw from society into solitude in order to formulate their insights about their culture. Through their creative works, they then emerge from their solitude with the power to stimulate the masses to challenge the tyrannical forces. However, historian Arnold Toynbee warns that too often the new leaders of creativity themselves become relaxed and lazy, or harsh and tyrannical, and revolutionary activity breaks down. The creative minority becomes yet another dominate minority who acquire power by privilege. When this happens, the new juno (a word discussed in Barbara Walker’s The Woman's Dictionary of Symbols and Sacred Objects which was originally the word used to describe female genius) or genius once again becomes the outsider. Is this process inevitable?

6. Beauty is a necessary ingredient of any human project; therefore, artistic considerations will be of primary importance as I attempt to outline a new philosophy of art. How do magic and alchemy help create a new global civilization? My study carries us to the edge of time, pondering various forms of divination to discover the workings of prophetic insight into the poetic language of the species consciousness or what I call the One World Mind. The goal of my book, as Marx says about the goal of life, is not "only to interpret the world, but to change it." To change the world we must even break our ties with “Grandmother Earth,” and begin a new relationship with the Goddess in order to have the wisdom necessary for planetary management.

Since ancient times, religious writings have reflected the basic worldview of a particular culture, by offering giving the culture the moral fiber essential for the growth of a collective vision. The task of the epic poetess is to be sensitive to the story of her age, and to personalize the story from within her own life. Consequently, she becomes the spokeswoman for the collective needs of the people. In One World Religion, Kenneth L. Patton writes, "When we cease ascribing the religious scriptures to the revelation of the gods, to whom then do we give credit for the bibles of humanity? There is only one possible answer: we must thank the poets of the human race" (125). I feel as though I did not choose the epic of articulating a new religious foundation, but the epic chose me--as if I have become driven with divine madness. The Greek root for "mad" is "mei," which means "to change, go, or move," as seen in such words as "permeate, permute, transmute, molt, mutate, migrate" (Dunne 1989, 58). Dunne writes,

The Dionysiac mind is one which moves past human boundaries, and is perhaps the dissolution of those boundaries, of the properly human form, which feels to us like anger if we identify with the human form, or like ecstasy if we identify with the mind which moves past it. It ranges both above and below the human limits into the unthinkable and the unconditional, the unbearable and the inexhaustible, the immoral and the immortal, the outrageous and the outstanding (Dunne 1989, 58).

The Dionysiac mind is irrational or superrational. It is the mind of the Muses of poetry, prophecy, and the arts, a state of mind beyond human control, understanding, or explanation, though not beyond apprehension and exploration. Dunne writes, "It is the deeper and larger mind which gives birth to, sustains and supports, and finally tears apart, chews up, and swallows into semi?oblivion a rational thought process (a philosophy, a scientific theory, a political system, a psychology), only to spit forth another fresher one instead" (Dunne 1989, 58).

Psychologicalist Abraham Maslow believes the goal of education is to help one find one's bliss. Certainly, this epic making task helped me to find my bliss. The new story, which must be told, is one which brings the alienated souls of human beings back in touch with the divine microbial Superorganism, the one inner truth of existence, so that we will have a common understanding in which to be able to communicate among ourselves and build a planetary culture of love and peace.


Human Extinction or Lovolution?