CHAPTER 7
THE FUNCTION OF EVOLUTIONARY LOVE

 

Introduction

After exploring the need to create new urban environments for our mental and physical well being, as well as examining the archetype of the nuclear family house which is causing our disease, we now turn to the inner structure of love and its intimate connection with space. As previously stated, the metaphor which both artists and scientists are using to describe this emerging reality is that of a planetary Superorganism, Gaia, named after the Greek Goddess of the Earth.

This concept, however, has not yet fully evolved. I have read James Lovelock's book The Ages of Gaia: A Biography of Our Living Earth, Michael Allaby's book A Guide to Gaia: A Survey of the New Science of Our Living Earth, and Dorion Sagan's book Biospheres: Metamorphosis of Planet Earth. It is fairly obvious to me why their Gaian worldview has not brought about the revolutionary paradigm shift in consciousness this planet so desperately needs: These authors’ religious formula for the reproduction of Gaia is too focued on technological advances in urban structures is, in fact, essentially the same Judeo-Christian formula which has been is causing our ecological and social demise.

Starhawk, a feminist who has written many books on the Goddess tradition, was in Northampton lecturing on "Magic, Vision, and Action: Creating Peace in a World at War" (1991). Following her lecture, in which she addressed the Gaia theory, I told her about my trouble trying to communicate with the Gaian scientists who refuse to acknowledge me as a creative thinker within the movement. She advised me to forget about the scientists, who are unwilling to take the theory to its ultimate conclusions.

Nevertheless, this is not to suggest we turn away from science and technology, a virtual impossibility in the contemporary world. Archie J. Bahm writes in The Philosopher's World Model, "Since present global predicaments result partly from deficiencies caused by scientists and others who hold false or inadequate philosophies of science, nothing is more central to our quantum-leap system gestalt than its philosophy of science" (111). Therefore, it is a moral duty to try to bring the arts and sciences together in a harmonious relationship. It would seem that this union is the one way to avoid cosmic tragedy on both the global and the personal level. The challenge of the artist today is to lead us back to the religious and symbolic truth of the divine feminine powers, which the scientific cult of rationalism and realism has suppressed. The task of this chapter is to suggest directions for achieving this harmonious relationship.

The Ways of Aphrodite and Eros

According to Dallas Kenmare’s strong words in The Philosophy of Love, "It would be safe to say that all our troubles originate in a misunderstanding of sex and it is not an exaggeration to assert that, traced to its source, almost every human tragedy is a tragedy of love" (14). Simply stated, the evils of ancient and modern civilization have been caused by our frustration about and failure to understand the meaning of sex. In The Art of Loving, Erich Fromm proposes that "love" in the modern world is a highly individualist, marginal phenomenon, and not the social force it is meant to be, since love is the only power which can solve the global problems.

Through trying to understand these problems we create religion. William Irwin Thompson writes, "Religion is not identical with spirituality; rather, religion is the form spirituality takes in a civilization; it is not so much the opiate of the masses as it is the antidote for the poisons of civilization" (Thompson 1981, 105).

Francesco Alberoni points out in Falling in Love that love is a collective movement between two individuals who are involved in the sublimation of sex and the caprice of the imagination. He writes,

There is a very close relationship between the great collective movements of history and falling in love. The forces they both liberate and put to work are of the same type; they involve many similar experiences of solidarity, joy in life and renewal. The fundamental difference between them lies in the fact that the great collective movements are composed of large numbers of people and are open to still more (Alberoni 1983, 4).

This leads me to believe that true love cannot fully exist without the involvement of collective forces. Without the collective forces liberating Aphrodite and Eros to conduct the building of arcologies, Gaia will not be able to maintain us. Richard Register writes in Ecocity Berkeley,

An ecocity is an ecologically healthy city. No such city exists. The garden is the paradise of nature, and the city is the paradise of culture. Or at least they could be. Today, both are out of balance (Register 1987, 3).

What is needed now in order to achieve the balance between the individual and the collective is a meeting of the biological and the religious, so that global civilization can fall in love with nature, meanwhile redesigning the cities into evolved ecostructures. Through the ovarian insight, the birth of biospheric cities can deliver a world of peace. Witness Dorion Sagan's statement:

From the viewpoint of long-term evolution, it seems incontestable that we must ground ourselves and our products in the ancient ways of Earth if we are to survive. As a global civilization we must fall in with nature as one would fall in love (Sagan 1990, 68).

Since the end of the Neolithic age and the development of plow agriculture, which led to the rise of patriarchy, the principles of material equality, justice, and love have failed to govern the social order. To have conviction in the power of love requires us to have faith that Aphrodite and Eros can build arcologies to fulfill our most noble aspirations and rebuild the world. In Arthur Blaustein and Roger Woock's book Man Against Poverty, there is reference to Paul Goodman, who said, "Power at its best is love implementing the demands of justice. Justice at its best is love correcting everything that stands against love" (Blaustein 1968, 195). The scepter of justice commands us to build arcologies so that the eternal flame of romantic love does not go out.

According to Mary Daly, the problem is that sexism has divided the human psyche. She points out that "love cut off from power and justice is pseudo-love, power isolated from love and justice is unauthentic power of dominance, and justice is a meaningless facade of legalism split off from love and real power of being" (Daly 1973, 127). These divisions have caused "love" to be restricted to the private sector as "power" reigns over the political order, summed up by the cliches: "Man is the head, woman is the heart," and "Woman is; man does." Power split from love not only makes love impotent, but sex becomes an obscenity, a force causing us to destroy ourselves.

In Plato's theory of love, there are different kinds of erotic understanding. The lower kind, body eros, is based on the lust of the flesh. The fruit of such sexual energy are physical offspring. The higher kind, soul eros, is based on the ideal of the ideal beauty, bearing spiritual offspring, which Plato considers to be more immortal and beautiful than in nature. These offspring, in the forms of works of art, science, and philosophy, become humanity's greatest and most virtuous output. The best women and men are those who subordinate everything else to true love. This degree of love is sent to save life from extinction by returning sex to its sacred purpose.

Rollo May points out that when "the release of tension takes the place of creative eros, the downfall of civilization is assured" (May 1969, 98). When this happens, people become indifferent to art, and many artists prostitute their talents in order to make money to eat. Sex, in the new millennium has degenerated into nothing more than a release of bodily fluids and its accompanying deadly social diseases. Modern children, who are born with an innate understanding of the importance and power of love, lose their organic-cosmic understanding when contact with secular-materialistic dogma robs them of their natural faith and philosophic inquiry. Modern science has voided life of conscious purpose and profound meaning.

Without the maturity of the practice of love, the mental adolescence of today's world leaders will continue to drive the world into apocalyptic ruin. Modern civilization has lost touch or never understood its connection with primordial forces. Sex has became a social arrangement divorced from its mythological sacred purpose. When society has forgotten the role love plays in our cosmology, moral catastrophe plagues the world--as we are witnessing now in everyday life. For example, if we continue to ignore Gaia's wisdom and tolerate exponential growth of the Earth’s population, the Superorganism will exterminate us.

The archetypes of philosophic Aphrodite and Eros are the most important and central component of a living cosmology, pointing to an ancient religious orientation. According to a pithy quote from Alan Watts, "Religion without sex is a rattling skeleton, and sex without religion is a mass of mush" (Watts 1971, 80). True lovers yearn for metaphysical reality, which means that the elegant ritual dance between Aphrodite and Eros belongs at the heart of worship. Through the sanctification of romantic love, which is the greatest human drama of the Superorganism, the holocracy can then continue to rejuvenate its divinity, century after century. Holocracy may be defined as the total system of whole things in nature--the original whole which is made up of the smaller whole parts.

To restore the sexual act to its former significance, philosophic lovers, whose mission is to embody Gaia's reproductive metaphor, must become "royal artists" and help create the new planetary ethos. The two lovers continually update the romantic story, providing it with enough novelty and variation to preserve its influence and charm. The sovereign power of love can in no way be based on hereditary privileges, which have always degenerated into an artificial aristocracy. When love guides the world, romantic stories will change generation after generation, renewing the holy mysteries of the life-force.


The basis of education will then become a living cosmology; children will be taught that the life-force is love. Youth will be taught that by pursuing one's unique contribution in life, i.e., the work one loves to do that brings forth one's unique self, romantic love will then fall into place. Work is no longer performed in order to serve an end, such as financial security or a comfortable retirement, but to realize its sacred purpose in the survival of life (Whitmont 1982, 102).

The love experience can be the most free and lofty experience of all, for to love is to act freely. Indeed, the love cosmology is founded on the principle of freedom: the freedom to do and be who one is. In an unfree society, people are coerced into doing and being who they are not, distorting their divine selves. In The Ways and Power of Love, Pitirim Sorokin writes, "Compulsion is the negation of love" (78). The paradox of the modern world is that "we race to save time in our ungratifying jobs so we can kill time in our leisure" (Whitmont 1982, 102).

A World of Juno and Genius

Plato and other philosophers pointed out that wisdom, the union of knowledge, understanding and love, is one of the most beautiful evolvements of human genius. In the conception of ideas, Aphrodite and Eros are seekers of the world-arranging beauty. Hence, Aphrodite and Eros are lovers of wisdom, a philosopheress and philosopher whose roles are to convert our souls back to a primordial union. The lovers become the educator-rulers who conduct the Superorganism's paradisiacal will. Through the embodiment of their love, the World of the Miraculous can be created, for love, the simplest of concepts, is "the mystery from which all miracles are born" (Kenmare 1942, 96). When erotic love is understood, everything else is clear. Love ties us together like nothing else can, the deepest emotional drive which makes us selfless and altruistic. It makes us strive to reach our highest ideal in order to produce happiness in another. Sorokin writes,

It goes without saying that the finest, the noblest, and the happiest human society is the society of individuals bound together by a love relationship...It is the happiest society because loving and being loved is the highest form of happiness in human relations. It is the most peaceful and harmonious society; it is also the most creative, most beautiful, and noblest (76).

The philosopheress and philosopher seek the conscious birth of the Gaian worldview, whose world soul is erotic love, so that the idealist child remains an idealist adult. In the introduction of Mythopoesis: Mythic Pattern in the Literary Classics, Harry Slochower writes,

The fateful import of the myth for our day stems from the fact that it is pivotal to the idea of One World. It can determine whether this world is to be one of unity and totality or one of uniformity and totalitarianism, whether the powers of men are to be freed or shackled (16).

Kenmare claims in his book, The Nature of Genius, that geniuses possess a different kind of love than do most people. Their passionate desire for philosophic Aphrodite and Eros is the preeminent mark of their juno and genius. For lovers of wisdom, adventures of the mind are the only kind of intercourse they find appealing; and they build partnerships in which work and love are one and the same. Carl Jung writes,

creative geniuses must be considered in a class apart of an entirely different kind of psychological make-up. There will be little genuine progress, and little peace among men, until these fundamental differences are recognized and accepted" (Kenmare 1942, 70).

Sorokin points out that without the creative mission of these junos and geniuses, who have tapped into the supraconsciousness, thus living the main mission of humanity, the human race is "bound to degenerate and die out" (487).

In accepting the problems of the world, the greatest social responsibility also brings about the greatest personal joy--a divine state which only love can shower upon the mortal heads of the junos and geniuses. After one has experienced the philosophical joy of metaphysical sex, simple body eros is unfulfilling because it isn’t in touch with love’s higher eros. Bodily union separated from Aphrodite and Eros is a profound violation of the flesh. The great musical genius Beethoven declares that, "Sensual enjoyment without a union of souls is bestial and will always remain bestial; after it one experiences not a trace of noble sentiment but rather regret" (Kenmare 1942, 148).


The Metaphysics of Sex

In order to achieve unity between our artists and our scientists, a global vision of the reproduction of the planet is called for. As well, such reproduction requires us to engage in philosophical eros. In planetary reproduction, biology and morality, sex and love, nature and idealization, must unite since there can be no creation without union. Through sexual union we understand the great mysteries of life, the renewal and fertility of the animal and plant kingdoms (Kenmare 1942, 128). Therefore, it would follow that planetary union is not asexual or sexless as the Gaian science writers advocate, but quite sexual in nature. In other words, Gaia works its miracle of planetary birth through sexual union. Since true human love leads us to divinity, the rebirth of the planet is a holy process involving both female and male energies in partnership.

Lynn White, in his famous essay "The Historical Roots of our Ecological Crisis," firmly teaches us that traditional Christian dogma and its transcendental God, who has the power of virgin human conception, is responsible for the ecological breakdown our technology and science has caused. He writes, "More science and more technology are not going to get us out of the present ecological crisis until we find a new religion, or rethink our old one" (White 1974, 28). Creating a new religious myth of creation requires the utter destruction of the existing structures of thought which means, first of all, destroying the concept of the sexless virgin birth. Joseph Campbell thought that the scientific cosmology in the Bible was scientifically outdated even before the text was put together in the last centuries B.C. and first A.D. He writes, "To be effective, a mythology must be up to date scientifically, based on a concept of the universe that is current, accepted, and convincing" (Campbell 1970, 145). In this sense, the myth of the Virgin Birth is the most dangerous scientific lie!


In the Judeo-Christian story of Adam and Eve in the Garden of Eden, Eve disobeys God's command not to pick the fruit off the Tree of Life, which curses the first woman and man on Earth with the knowledge of good and evil. The Serpent Goddess is seen as Satan, who is responsible for their demise. Whitmont writes, "Good becomes what is practical and collectively approved. Bad is what brings about visible harm or damage and is not in keeping with custom" (53). Consequently, sex-knowledge is associated with evil. Blaming woman for the fall of man from paradise made Eve, Adam's spiritual twin, his first enemy. Since sex-knowledge was considered evil, the possibility of mutual ecstasy of erotic union is no longer permissible. Their love for each other became a crime of disobedience, and their children were later believed to be afflicted with their "original sin." Their paradisiacal bliss and supernatural powers were taken from them as they became ashamed of their own bodies. Work then dominated over pleasure. "Her desire became his dominion" as she became his submissive, unhappy wife (Trible 1978, 160). Lost was the inner, spiritual, and poetic connection they once had. She was now his external possession.

In God's kingdom, "eros was superseded by agape [“brotherly” love]." Spontaneous attraction was replaced by orthodox laws. Human and animal sacrifices were performed to vent man's violent, destructive, and sado-masochistic urges, and to "renew" his hatred of the sin and his guilt for taking part in "evil" acts. Those who found themselves outside the dominant group became scapegoats: animals, slaves, nonconformists, dissenters, prisoners of war, lawbreakers, and anyone outside the group or offenders against the group. In a word, outsiders were considered enemies (Whitmont 1982, 68).

Yahweh was a jealous God who demanded Eve to love Him with all her heart, mind, and soul; before the Fall, Eros was inclusive, but after the Fall Eros was repressed. "The love between the two welcomes the love and companionship of many." Consequently, after the Fall, love became a sterile commandment enforced by His will. Ever since, Eve has tried to convince Him that using physical force, electric shock treatments, or psychological drugs on her was not going to stop her from longing for the time when her Word was sacred. While the Greeks believed the ideal of the beautiful defined the highest communal good, the Hebrew God commanded one to love Him above all else. Following His commandments was the way to the good world. But it was impossible for Eve to love a world where men ruled over her. God had prevented sexuality and destroyed equality between the sexes. Consequently, the war between the sexes began.


To return to the childlike, beautiful state of the Garden is possible only with proper understanding of love and of the sacramental sex act. The new Eve, if we but chose to embrace her, dares Adam to become "consciously aware of one's depth and of life as an undivided whole" (Whitmont 186). She uses the serpent power of the Word to convince him that the survival of the planet depends on the construction of her Neutopian vision and that the greatest social need of the epoch is for him to sow the seed. In order to work her miracle, she uses dialectical progression rather than dualism.

She points out to man that the apostles of true love had neither wealth, military armies, communication networks, nor any other means of worldly influence, but still their creative love made the world more conscious of its human potential. Their power came not from appealing to envy, greed, selfishness, or lust, but by becoming examples of living spirits in the flesh. She asks him to recall the fact that the greatest conquerors and revolutionary leaders do not compare "with these apostles of love in the magnitude and durability of the change brought about by their activities" (Sorokin 1954, 71). Through their love, they could redirect destructive energies into a creative direction of building the ecocities of eroticism. As Phyllis Trible asserts in God and the Rhetoric of Sexuality, all nature extols the love of female and male. All animals serve love. And the way to achieve this remarkable harmony is for his "desire to become her delight." As spiritual equals no one tries to dominate the other or treat the other as a possession. She is no longer called his wife and the bearer of his offspring, but their "sexual play intertwines with work."

However, the new Eve makes it clear to him that a love story cannot exist without an emotional relationship between woman and man. She cannot create the new religion alone. Kenmore writes,

Sex is one of the most sacred aspects of human life, sex is a vital element in the divine-human emotion of love between man and women--a vital element in this is love, but not the whole. The truth, is always, a paradox. The spiritual and romantic element plays a greater part than actual sexual desire (Kenmare 1942, 121).

Poetry as Leader

Mythic events differ from historic events in that the former is found in the subjective reality of the poetess, whereas the latter is found in the so-called objective, rational world of the politician. I decided to use the term poetess here, instead of poet, following Adrienne Rich's essay "When We Dead Awake: Writing as Re-Vision," where she writes:

"Political" poetry by men remains stranded amid the struggles for power among male groups; in condemning U.S. imperialism or the Chilean junta the poet can claim to speak for the oppressed while remaining, as male, part of a system of sexual oppression. The enemy is always outside the self, the struggle somewhere else (Rich 1985, 154).

The microcosm is discovered through subjective reality. Objectivity is only a shallow, false, and destructive misinterpretation of the workings of nature, separating the individual from their soul-making capabilities. It is the poetess who possesses universal understanding and creates mythology, not the politician or the typical poet who have focused on the history-making which has caused world despiritualization. In other words, "one cannot, then, stand outside love and see what it really is. The only objective perspective of love, Freud seems to suggest, is one that works its way through love" (Lear 1990, 181). Love is an inner power which transforms one into a poetess or a poet whose purpose it is to create the Gaian mythology.

In the Philosophy of Leadership, Christopher Hodgkinson discusses the four archetypes of leadership: the careerist, the politician, the technician, and the poet. He writes, "The special role and influence of the poet is reserved for the mutative leaps in the unfolding of human affairs." Starhawk points out that magic is discovered through poetry, for our erotic dance of energy is expressed through the poetic play of the Word. Gaia becomes the creative Word. Through the Word, consummation between the poetess and poet comes before the actual sex act, and the world is thereby re-spiritualized. The Word calls prophetesses and prophets to look within and bring purpose to life. Both become the revolutionary mythic leaders of the historic moment of planetary metamorphosis, furthering the humanization of nature. All their actions are poetical, the ultimate action against war, modern science, and the military/industrial complex. Consequently, the poetess and poet are the pioneers, the creatress and creator of the planetary culture of the One World Mind.

Since poetry, magic, and religion are intertwined, it is no wonder why the Superorganism chooses poetic personalities to instill with charismatic powers in order to achieve its will. In striking the microbial chords, which go deep into our being, poetic juno and genius manifest the collective dream and the fulfillment of the Superorganism. The true poetess and poet subsume the lower archetypal levels of leadership by acting on the highest ethical plane--the salvation of the biosphere. The poetess and poet, as Emerson states, comprise "the Messiah who forever returns to dwell among fallen men, to lead them to the Kingdom of Heaven." Let me correct Emerson: the return of the Gaia Messiah is to lead us to rebuild the earth's environment during which people can learn to know themselves and fully realize their potential.

Virginia Woolf also realizes that great poetesses do not die. She writes, "they are continuing presences; they need only the opportunity to walk among us in the flesh." She believes that when we free ourselves from our separate lives, and have the courage to write exactly what we think, we then connect ourselves to the common life of humanity and become the world soul. Woolf writes, "We escape a little from the common sitting room and see human beings not always in their relation to each other but in relation to reality" (Todd 1977, 173).

Since all consciousness is one, the spirit of the Word, recognizes itself throughout time. It is the same Word with the same clear idealistic mission. Norman O. Brown writes, "It is all one book; blossoms on one tree" (110). Since the Word is the medium for religious energy to be manifested, we must see the "religious history of humankind as a global continuum" (Heisig 1989, 174). For language to regain its power it must be based in experience, which is why consummation of the Word must be followed by rediscovery of the secret knowledge of sex. In other words, the Word is not a substitute for life. The Word can only suggest to us the way to act in order to fulfill our lives and achieve immortality.

The One World Mind

The politician believes the mythopoetess to be the ultimate threat to the dying social order, and she is, because she has the power to call man to the ultimate commitment of which he is capable. By going to the source, the poetess finds new, truer stories to tell, which can annihilate the false perceptions of the materialistic perspective. This is the reason why the voice of the One World Mind has been persecuted and suppressed throughout history. The voice of the One World Mind has the power to unite the divisions and, therefore, create a just, ordered world (as detailed in my poem The Way to Neutopia, 1989). Thomas Berry writes in The Dream of the Earth,

No adequate scale of action can be expected until the human community is able to act in some unified way to establish a functional relation with the earth process, which itself does not recognize national boundaries. The sea and air and sky and sunlight and all living forms of earth establish a single planetary system (Berry 1988, 43).

Scientists who are skeptical of religious energy have good reason to be if they look at what past religious superstition has done to scientists. Men such as Copernicus Galileo and Giordano Bruno were ostracized for standing for the truth of their scientific convictions. But today’s scientists may be unaware that churches and their associated institutions have also persecuted visionaries who didn't go along with the established line. Scientists and mystics come to the basic truth through different methodologies: scientists through quantitative research in the form of logical propositions or mathematical formulae; and mystics through qualitative intuition, in the forms of pictures, images, music, riddles, rituals, stories, and symbols.

But one might question whether they, too, are ignoring the basic questions: What is the good world? What is the meaning of life? What is love? And yet these are the questions that threaten the established doctrines, whether in science or in religion. This is why the root of science is philosophy, and not the other way around. Max Planck reiterates this point: "Science cannot solve the ultimate mystery of nature. And that is because, in the last analysis, we ourselves are part of nature and, therefore, part of the mystery that we are trying to solve" (Weber 1986, 8).

In Microcosmos, Lynn Margulis and Dorion Sagan have given us a new creation story in their saga of the evolution of life on Earth. In all the world's past myths, including ancient Mesopotamia, Syria, India, Greece, the early Christian, and the Native American, stories were told about "a lost paradise together with an eschatological view of history in which the end of time re-actualized the beginning of time" (Sanford 1961, 5). The story of humanity’s relationship with bacteria takes us not only to the beginning of the primordial stew and to the end of egocentric man, but to the quest for the beginning of life on new worlds as we delve deeper into the mysteries of our genetic codes.

In the past, when science and technology changed human relationships with nature, changes in ideology have also been radically altered. For example, before Neolithic times people had been at the mercy of nature to provide them with food. After the discovery of horticulture (simple gardening), people's relationship with nature changed as they became co-creatresses in the food supply. Male hunters were not as important to the survival of the species when their communal bins were filled with the vegetable and grains the females had harvested. Males began to trade products and produce weapons to protect their wealth. With the invention of warfare came the overthrow of the ancient Goddess traditions and the severance of art and science. Eventually science was (erroneously) pronounced free of values, a neutral force with no ethical considerations.

At the threshold of the colonization of new worlds by spreading the bacteria of the life-force onto new planets in order to create a livable biosphere, we are again at a turning point which requires us to perceive nature in a different and radical way. It is time for us to see love as the basic force in the natural sciences. However, the story of our evolution cannot be consummated until a new sexual union between woman and man opens the doorway to the One World Mind. Only through the new/old relationship between man and woman, can a global renaissance inspired by Aphrodite and Eros overturn the deadly culture of the global shopping mall and the nuclear power industry. Radhakamal Mukerjee writes in The Social Function of Art,

As humanity faces death and void in both physical and social or moral planes, it is natural that a new art will be born accepting the challenge of death by its mystical vision of mankind [sic] that will triumph over the present blood?bath of the nations. As this vision spreads from the aesthetic to the social, political and moral realms, universal humanity will be reborn, the earth will enjoy an eternal spring, and sorrow and despair will be conquered by art (29).

The art which humanity so desperately needs is, in my opinion, the art of romance. Romantic love meets the requirements of an art form rather than a science since it supersedes the facts. "It is not interested in the literal truth of science but rather in the symbolic truth of art" (Fromme 1965, 240). It is romance which will overthrow our present oblivious world state. Love is the paradigm shift which realigns our personalities and values, causing a great religious conversion to the worldwide Gaian state of consciousness.

Summary

In this chapter I have discussed the nature of love and the role it plays in our evolutionary survival. At the threshold of sending life to other planets, we need to understand the workings of love so that we get back in touch with the meaning of life. True love between the sexes is a microcosm that manifests a new microcosmic cosmology, which represents the balance between with the lower and higher orders of life. It is radically different from the structures created during the recent epoch of dysfunctional relationships between the sexes. The order of love reveals itself throughout the ages through artistic symbolism and poetry, rather than by scientific inquiry.

 
 

 



 
 
Human Extinction or Lovolution?