Recently a high-profile lawsuit, backed by timber corporations, was filed against a citizen group called the Superior Wilderness Action Network (SWAN). Compiling research on the destruction of rare ecosystems by corporate logging, SWAN has been successfully challenging government forest sales. The lawsuit charges that SWAN represents a deep ecology philosophy based on religious beliefs and that government policy changes due to SWAN are a violation of church and state separation. Largely composed of university scientists, SWAN dismissed the assertion as a typical corporate SLAPP, a strategic lawsuit against public participation.9 Their argument was well recognized by the judge who even fined the corporate lawyer. But, in the midst of broad discussion and potentially vast impact, a strengthened appeal is being pursued by the corporate interests.10 Although largely unrecognized by the corporate media and society as a whole, the unusual claim against SWAN has profound implications when turned on its head: Historian David F. Noble, former M.I.T. professor and Smithsonian curator, reveals that the modern corporate-state is driven by the concealed religious aim of recreating God's dominion over the earth and reviving mankind's original image-likeness to God.11

Noble traces the deeply troublesome origin of modern science and technology policy to the ninth-century Benedictine monks under the Carolingian Empire, as directed by court philosopher John Scotus Erigena. For the first time in western history "the mechanical arts" were lead by a materialistic millenarianism with a cultural impact that makes Y2K seem like only a faint echo.12 As Noble records, according to the new view of the imperial controllers, " 'It was precisely power over nature [that] Adam had lost by original sin.'" With this in mind, Man was envisioned as the universal co-creator with God, and as Noble points out, according to the elite planners: An exclusive "saintly existence" and a "new race of men" will follow the necessary and divine cleansing of Armageddon via the "redemptive powers of technology." Noble describes how the final secularization of these scientific "spiritual men" occurred in the development of elite engineering institutions through the freemasons and their offspring of positivism. Karl Marx even became a great proponent of the "Edenic respites from labor." Space flight, nuclear weapons production, computer-based artificial life and genetic engineering are documented by Noble to be destructive symptoms of a mad goal to create the second perfect Adam. The "scientific saints" renounce responsibility for enacting escalation toward their self-fulfilling global end-times.13

By contrasting the deep ecology lawsuit with the religion of technology my premise is that unless these diametrically opposing fundamental origins of development are addressed and resolved, intensifying catastrophes will threaten the future of life on the planet.14 Dr. Bron Taylor, a professor at University of Wisconsin who has focused on the radical ecology movement, agrees by backing up his claim that "...today's environmental controversies substantially reflect a battle between conflicting religious worldviews."15 In a commentary on the recent mass movement shutdown of the World Trade Organization scholar Dr. Joanna Macy also makes a plea for focusing on the defining force behind today's clashing foundations: "New coalitions and new ways of production and distribution are not enough... They will shrivel and die unless they are rooted in deeply held values...the third dimension...is, at root, a spiritual revolution, awakening perceptions and values that are both very new and very ancient."16 The well-recognized social commentator Michael Lerner, writer for the journal Tikkun, has recently published a book called Spirit Matters that confronts corporate-state grave ecological injustice with a spiritual practice of emancipation.17

In his most recent work the Dalai Lama has called for a "spiritual revolution" from which he addresses profound political transformation with great sophistication.18 Not so recently, a very powerful grassroots movement in Russia called the Otzovists, or "God-builders," argued that western materialism needed to be transcended and that scientifically-based hyper-dimensions of reality should be accessed for the revolution to be actually successful.19 Even earlier, the problematic yet great radical activist of Minnesota, Ignatius Donnelly, pursued similar notions.20 Unlike previous writers on the "spiritual angle" of structural social change I will not be presenting a new worldview or philosophy but a multidimensional empirical and experiential universal knowledge system that transforms the core of western consciousness.21 As the Harvard philosophy professor Tu Wei-Ming stated, "The crisis of modernity is not secularization per se but the inability to experience matter as the embodiment of spirit."22 (my emphasis) Both Professor David Ray Griffin and Professor Huston Smith have similarly focused on a new type of consciousness as the needed response to "the continuation of modernity [that] threatens the very survival of the planet."23

The last five hundred years of genocidal colonialism and its resultant ecological havoc have stemmed from policies modeled by scientific materialism, reductionism, mind/body dualism, and linear causality ( the worldview fortified as the modern paradigm by classical liberalism and the Enlightenment.24 Radical ecology theory,25 that deep ecology is part of, is beginning to be reconsidered by dominant institutions in the context of the new paradigm worldview (mainly post-modernism, systems theory, the new physics, and holistic medicine) described briefly below.

Originating in the late 1950s but strongly recognized since the mid-1980s, post-modernism became codified after Professor Frederic Jameson's tome, Postmodernism or the Cultural Logic of Late-Capitalism: Post-Contemporary Interventions.26 Postmodernism is a culturally relativist perspective driven by the impact of late capitalism that has mixed high and low culture in a globally alienating social climate. This social atmosphere has liberating potential if, as Jameson states, a new "totality of difference" can be created-what I contend sound-current nondualism formalizes.27

As explained by theorist Jozef Keulartz, systems theory was founded by Ludwig von Bertalanffy during the 1930s by applying the cycling laws of thermodynamics to ecology, cybernetics, and information theory. The new physics refers to the primacy of energy over matter, the limit of reductionism, and the inter-connection of all reality as proven by Bell's theorem, quantum mechanics, the theory of relativity, and the Heisenberg uncertainty principle. Holistic medicine applies the above new paradigm concepts to mind/spirit/body dynamics for healing. Its theories, for example, are being utilized at the University of Minnesota, the first school to offer a minor graduate degree in Complementary Therapies and Healing Practices.28

Physicist Nick Herbert makes an encompassing pertinent new paradigm recommendation:

Religions assure us that we are all brothers and sisters, children of the same deity; biologists say that we are entwined with all life-forms on this planet; our fortunes rise or fall with theirs. Now, physicists have discovered that the very atoms of our bodies are woven out of a common superluminal fabric. Not merely in physics are humans out of touch with reality; we ignore these connections at our peril.29

Not only did modern science and technology develop from a destructively limited perceptual framework, but also, as David Bordwell emphasizes, western social theory "has tended to be deeply traditional in its assumptions." He, like Noble, identifies the elite spiritual institutions of the West: "While not all societies believe that a symbol is inherently meaningful, Christianity has been a strongly hermeneutical religion, seeking the kerygma, that latent sense waiting to be called forth."31 Bordwell is not presenting a critique against spirituality per se or even the practice of deriving implicit moral meanings. Paralleling Noble, he is exposing the long-term structural error of understanding behind reification as linear symbolic interpretations, including even postmodern and radical theory.32 The dramatically misguided standard for meaning underlying western social theory and science exposed by Noble and Bordwell also appears in my area of focus, music theory ( but with a noted difference.

Caryl Flinn accomplished one of the most comprehensive investigations of the utilization of music theory for social criticism in contemporary times.33 According to Flinn, by arguing that music represents a special place within the closed system of symbolic interpretation, cultural analysts have mistakenly worked to "nostaligize music as an object of study or have it stand in for an abandoned ideal."34 As with Bordwell and Noble, Flinn deconstructs the utopian music-based social theories as still mirroring an idealized ideology that enforces repression. Yet Flinn positively encourages knowledge system approaches based around music theory and Bordwell makes, from his broader perspective, a surprisingly similar promotion. To overcome the troubling conceptual assumptions, traced back to Aristotle, Bordwell argues for a poetics that recovers our senses by utilizing "the reconstruction of earlier acts of comprehension." He states that, just like the subordinate problematic role often given to music in social analysis, style and form are not emphasized enough in theory and criticism.35

Sound-current nondualism is, as Bordwell describes theory, a "systematic propositional explanation of the nature and functions" for inferring implicit perceptional norms. He advocates theory that challenges dominant western institutions, as my analysis will do.36 This is not another symbolically linear and thus limited nostalgic project but meets Flinn's goal for music theorists, namely, "how to talk concretely and specifically about the effects generated by a signifying system that is so abstract."37

Utilizing Bordwell's neo-formalist approach that creates "a set of relations of meaning between conceptual or linguistic units," I will be presenting a reconstruction of comprehension that revolves around current moral categories. This moral focus is, according to Bordwell, the norm for interpretive criticism of rational humanistic critical theory.38

A few recent grand theorists have, each in very different ways, come close to this new integrative model but are held back by the same deeply-seated symbolic limitations that Noble, Flinn and Bordwell expose.39 The most prominent grand theory examples though are from Morris Berman, Gilles Deleuze, Ken Wilber, and Slavoj Zizek. The latter two, who I will be discussing at length below, qualitatively move beyond relativist postmodernism by similarly building from systems theory, idealist philosophy (Hegel and Schelling) and emphasizing psychoanalysis. Wilber recognizes the need for a new approach to address the ecological crisis stating: "before we can even attempt an ecological healing, we must first reach a mutual understanding and mutual agreement among ourselves as to the best way to collectively proceed.... Anything short of that, no matter what the motives, perpetuates the fracture."

Zizek comments on how that approach is developing: "the hitherto underestimated ideological impact of the coming ecological crisis will be precisely to make the 'collapse of the big Other' part of our everyday experience.... The way to break out of this vicious cycle is not to fight the 'irrational' nationalist particularism but to invent forms of political practice that contain a dimension of universality beyond Capital; the exemplary case today, of course, is the ecological movement." Deleuze, as with Wilber and Zizek, describes an interconnected web of meaning and expresses his new vision in terms of 'eco-philosophy.'"40

In Wandering God: A study in nomadic spirituality, the last of a trilogy that parallels the work of Epicenters of Justice, Morris Berman, while drawing from Deleuze, also detects the western origins that lead to millenarianism. Analyzing the limits of linear symbolic forms by highlighting an important emphasis of Wittgenstein, Berman promotes a nondualistic or "paradox" consciousness. He persuasively argues the needed transformation for the West is already definitive of hunter-gatherers and nomadic cultures which are relatively egalitarian and environmentally adaptive.41 Contrary to stereotypes of new ageism or calls for a return to the Pleistocene, Berman, without any specific linear agenda, does give examples of present-focused oppositional actions in his follow-up work The Twilight of American Culture.42

In 1996 I sent Tulane University philosopher Michael E. Zimmerman my manuscript, The Fundamental Force, that presented the basic concepts of sound-current nondualism. Zimmerman, author of Contesting Earth's Future: Radical ecology and postmodernity, positively reviewed my work and during the same period also reviewed and promoted the general theoretical overview of Georgia State University philosopher Mark B. Woodhouse.43 Zimmerman considers Woodhouse's Paradigm Wars: Worldviews for a New Age to be "an indispensable guide to new conceptual pathways that may lead to the radical and constructive alterations needed to guide humankind in the 21st century." Woodhouse's energy monism, a term equivalent to sound-current nondualism, would not be possible, "if we were not of the very essence of music, i.e., rhythmic vibrations of energy."44 Most significantly sound-current nondualism is modeled by basic and easily accessible music theory-a realization that has been entertained by not only leading scientists, as will be shown, but by whom is generally considered the foundation of the western academy-Pythagoras.45 Sound-current nondualism provides the core knowledge principles for the promotion of radical ecology through energy monism.

Woodhouse states that the universal sound-current principles of energy monism or "the inner goal of transforming consciousness" are "a necessary complement of the outer goal of producing a globally sustainable environment."46 This new global sustainable culture, represented by over one thousand two hundred broad-based mass civil society organizations, gathered at the 1992 Earth Summit in Rio, at the shutdown of the WTO in Seattle, 1999 and at the April 2000 meeting of the World Bank and International Monetary Fund in D.C. As David Korten describes in The Post-Corporate World, there is a "new integral culture" that reflects the seer Sri Aurobindo's vision of global divine anarchy.47

An award-winning Cambridge graduate, Sri Aurobindo was, over a decade before Ghandi, the leading spiritual pro-independence revolutionary for India. The highly esteemed yogic philosopher Sri Aurobindo explained that, "If the men who fought were instruments in the hands of rulers and financiers, etc., these in turn were mere puppets in the clutch of these [spiritual] forces. When one is habituated to see the things behind, one is no longer prone to be touched by the outward aspects ( or to expect any remedy from political, institutional or social changes."48 Korten states that the core of this new integral culture is "forming a deep connection to life at both the inner spiritual and the more outward social and environmental levels...[and] are crafting a new ecological and spiritual worldview."49

It is not surprising that Pythagorean rhythmic vibrations of energy can be easily understood, as Woodhouse puts it, "as a powerful root metaphor and as a concrete model of explanation" for global spiritually-based ecological justice. Theoretical physicist David Bohm in his well-received contribution on consciousness, Wholeness and the Implicate Order, states that "This activity in consciousness [experiencing music] evidently constitutes a striking parallel to the activity that we have proposed for the implicate order in general."50 Dr. Mae-Wan Ho, premier scientific critic of genetic engineering, and researcher at the Open University, UK has stated that "the visible body just happens to be where the wave function of the organism is the most dense."51 (my emphasis)

But importantly sound-current nondualism is not another western reductionist project of the modern worldview. Or as radical ecologist Charlene Spretnak points out, "...the vibratory field of matter/energy does not exist apart from its manifestations of form...[it] is not a base, or source, but part of the play of matter/energy."52 Radical ecologist John Zerzan, the influential "anarcho-primitivist" theorist who received corporate-state media attention after the mass movement WTO shutdown, states that, "...music, with its apparent indifference to external reality, has been developing an ideological power of expression hitherto unknown."53

One close parallel work is the recent book The Ecology of Eden that, after presenting a critique of the religion of technology, promotes a musical social metaphor called "Earth Jazz" as a vision of the future.54 John Shepherd and Peter Wicke, authors of Music and Cultural Theory, are promoting the "signifying potential of sound" as a "transcendent semiology" that covers "the total set of dialectic relations." (To which sound-current nondualism provides the specific model for.)55 The scholar Seyyed Hossein Nasr his recent work The Need for a Sacred Science writes: "The harmony of music is also the key to the understanding of the universe, which is structured upon musical harmony."56

Biologist Lyall Watson in his fascinating investigation of what he calls the "technological theology" states that "Music may indeed by the key to a whole range of interactions between the worlds of organic and inorganic matter."56a

After drawing from Nietzsche and noting the ability for music to "transcend cultural and personal differences," University of Texas philosopher Kathleen Marie Higgins states that "Music is exemplary in reflecting both rationally perceptible structure and the vital involvement of its listener with the larger world." Higgins promotes the study of foundations of music for creating a new knowledge system that addresses the lost Pythagorean roots, transcends the Enlightenment and is in accord with cultures around the world.57

Dr. Thomas Bargatzky, the professor of anthropology and editor for the book The Invention of Nature, has come upon the same general framework to which I provide a specific answer and he has done so by drawing from the philosopher George Picht.58 Building from other prominent analysts, Picht discovered a nondualistic knowledge system that is creative energy as a logical means of tranformative causality. Picht traces the lost nondualism to the Pythagorean concept of physis. When Lucretius mistranslated the Pythagorean Empedocles poem "peri physeos" as "De rerum nature," a shift to an inaccurate consciousness of dichotomous absolutes was being formalized (the topic of focus for the second section of Epicenters, "Restoring the Lost Logos.")

After pointing out that "anthropologists studying non-Western people mostly agree that these people conceive nature and culture in ways which are very different from ours," Bargatzky later writes "that physis is a term suitable for cross-cultural comparison."59 Considering the critical role this work plays as a foundational framework for Epicenters of Justice it is important to refer from Bargatzky at length:

Picht shows that everything which the philosophy of modern times has transferred into the Subject originally belonged to the innermost domain of what the Greeks called physis, for example logic and the paramount principles of epistemology.... Now, if there is truth in the design, or, ontology, which lies behind the concept of physis, then Pick asserts, art (poetry, painting, music) is not subjective in character, but art is a medium which reflects in an objective way the world we live in. He goes as far as to stating that true art can not lie. The reason he gives for this claim follows from his investigation into the Greek concept of poiesis.... This is not tantamount to a return to myth.... What we need is an adequate picture of Nature and our place in it - I deliberately do not say: 'concept.' This can be gained, as Picht has demonstrated, through a reconsideration of our basic notions, perceptions, concepts, and attitudes, in the light of some fundamentals of Greek culture.... Physis, as matter to think about and as thinking matter, confronts us with the challenge of overcoming the taken-for-granted limitations of the modern concept of nature and to create a language suited to the cross-cultural comparison of the different ways humans speak about Tirwahat, the Universe-and-Everything-Inside. After the invention of Nature in modern times, we must rediscover the common human legacy that has been lost.60

Unlike the groundbreaking yet oft-maligned Fritoj Capra work The Tao of Physics I will demonstrate how transformative, yet empirical music theory, not materialistic science, plays a universal formal linkage between radical ecology and contrasting worldviews.61 The same resonating ecological approach to reality is found in cultures across the globe, just as the same basis for the sophisticated philosophy of Taoism is also found universally. The harmonic and rhythmic processes of yin and yang forces are rooted in a "deep ecology of the body," according to the work of Taoist qi gong master Mantak Chia.62

According to Professor Mary Evelyn Tucker, who made it the focus of her environmental analysis, the yin and yang relations, "provide a nondualistic cosmology for going beyond the conventional Western separation of matter and spirit, mind and body."63 Influential physicist and music analyst James Jeans dismissed the connection between Taoism and Pythagoreanism in 1937 when he wrote, "the central Pythagorean doctrine that 'all nature consists of harmony arising out of number' provided of course the simplest of all answers, but only by building on an unproved metaphysical basis. An answer on equally uncertain foundations was given by the Chinese philosophers of the time of Confucius, who regarded the small numbers of 1,2,3,4 as the source of all perfection." Mind researcher, ecologist, and outspoken genetic engineering critic, Dr. Philip Regal recently, though, gave a more positive connection, "Taoism had its origins in shamanism, and much like Pythagoreanism it attempted to develop a systematic 'scientific' aspect."64

The philologist and historian Peter Kingsley in his recent monumental Oxford text Ancient Philosophy, Mystery, and Magic: Empedocles and Pythagorean Tradition well summarized the bias that my approach openly confronts: "To suppose that a magician is someone incapable of devising coherent theories about the structure and working of the universe is in the last resort sheer prejudice, denied by all the evidence."65 I will be presenting how sound-current nondualism is a model that, in simple terms, formalizes and explains the proportional dynamics of universal energy and power.

Sound-current nondualism demonstrates that true music theory and Taoist qi gong are formally equivalent and that both model universal scientific principles of turning fundamental quantity into quality. Sound-current nondualism enables comprehensive analysis and understanding of complex change, balancing, and healing, thus modeling a feasible ecological approach to reality to be achieved, as well as a successful integration of the three main worldviews according to Zizek ( new ageism, rational humanism, and postmodernism.

Sound-current nondualism formally explains why the West, overall, has incorrectly designated indigenous societies as "pre-cognitive" or "backwards" and how the western corporate-state genocidal institutions are derived from the closed linear western knowledge system exposed by Picht, Flinn, Bordwell, Noble and others.66 Inversely sound-current nondualism provides the deep knowledge or power foundation for radical ecology open systems theory (ecological chaos and complexity science or divine anarchy). Sound-current nondualism formally addresses the three main criticisms of radical ecology: a) that radical ecology is irrational b) that radical ecology is still reductionist, materialistic and does not explain inner consciousness c) that radical ecology is another symbolic hegemony or repressive big Other deterministic system. Sound-current nondualism also, by modeling the principles of universal energy, explains how to realize what qi gong master Dr. Chow calls, "exceptional human functions" of a multidimensional sustainable nature.67

9 For an analysis of SLAPPs see Ralph Nader and Wesley J. Smith, No Contest: Corporate lawyers and the perversion of justice in America (NY: Random House, 1996).

10 See the Superior Wilderness Action Network web-page for an overview of the lawsuit, with accompanying newspaper articles ( http://www.superiorwild.org/

11 David F. Noble, The Religion of Technology: The Divinity of Man and the Spirit of Invention (NY: Penguin Books, 1999). See also David F. Noble, America By Design: Science, technology and the rise of corporate capitalism (Oxford: Oxford University Press, 1979). Parallel arguments are put forth by Kimberly J. Lau, New Age Capitalism: Making money east of Eden (Philadelphia, PA: University of Pennsylvania Press, 2000); Kay Milton, "Nature Is Already Sacred," Environmental Values 8 (1999): 437-449; Erik Davis, TechGnosis: Myth, magic and mysticism in the age of information (London: Serpent's Tail, 1999); Rustum Roy, "The twilight of science - Last of the 'gods'," Futures 29 (1997): 471-482; Douglas Lee Eckberg and T. Jean Blocker, "Christianity, Environmentalism and the Theoretical Problem of Fundamentalism," Journal for the Scientific Study of Religion 35 (1996): 343-355; Eleonora D. Dodds, The Spectacled Angel: The religion of technology (NY: Vantage Press, 1996); Sharona Ben-Tov, The Artificial Paradise: Science fiction and American Reality (Ann Arbor: University of Michigan Press, 1995); Alan Drengson, The Practice of Technology: Exploring technology, ecophilosophy and spiritual discipline for vital links (Albany, NY: SUNY Press, 1995); Victor Ferkiss, Nature, Technology and Society: Cultural Roots of the Current Environmental Crisis (NY: New York University Press, 1993); Mary Midgley, Science As Salvation: A modern myth and its meaning (London: Routledge, 1992); Anne Primavesi, From Apocalypse to Genesis: Ecology, feminism and christianity (Minneapolis, MN: Fortress Press, 1991); David R. Williams, Wilderness Lost: The religious origins of the american mind (London: Associated University Presses, 1987); Lynn White, "The Historical Roots of Our Ecological Crisis," Science 155 (1967): 1203-7; L.W. Boncrief, "The Cultural Basis for our Environmental Crisis," Science 170 (1970): 508-12;

12 Professor Wendy Kaminer has written a cogent and insightful, albeit all too shallow, dismissal of the current rise of overt religious influence, from new ageism to evangelicalism, for which Y2K was a strong focal point. She does a decent job of documenting what she calls the another "Great Awakening" of the U.S. Wendy Kaminer, Sleeping with Extra-Terrestrials: The rise of irrationalism and perils of piety (New York: Pantheon Books, 1999). A more scholarly review is James R. Lewis and J. Gordon Melton, eds., Perspectives on the New Age (Albany, NY: SUNY, 1992).

13 Ibid., p. 36; pp. 64-65; p. 87; pp. 111-112. The theologian Jay Newman's Religion and Technology: A study in the philosophy of culture (Westport, CT: Praeger, 1997) is an amazing repression of a structural analysis like Noble's. Newman's only approach to the issue is to lower himself to, in his view, nobly hear out the "ranting" and "wailing anti-technologists" ( although he only skirts the issue in an impressively simple glazed-over description of "religion and technology." If one reads Noble's book it is stunningly transparent that the blockbuster film The Matrix is, once viewed anew, although seemingly revolutionary, actually a subversive archetypal promotion of the religion of technology. (Reinforcing Sharona Ben-Tov's religion of technology expose on cyberpunk culture in her book, The Artificial Paradise). Its contemporary film, Princess Mononoke, the largest selling film in Japan but not a big seller in the U.S., represents the perspective of radical ecology. Chris Baldwin's underground film Spectres of the Spectrum is the "alter-ego" of The Matrix while the Oxford astronomer David Wilkinson's book The Power of the Force: The spirituality of the Star Wars films (Oxford: Lion, 2000) exposes the religion of technology once again.

14 For the escalating ecological crises see Chris Bright, "Anticipating Environmental 'Surprise'" in State of the World 2000: A Worldwatch Institute Report on Progress Toward a Sustainable Society (NY: W.W. Norton, 2000). In this context the perceived "millenialism," (a label used to discredit Earth First! in Martha F. Lee's Earth First! Environmental Apocalypse [NY: Syracuse University Press, 1995]) is actually a reflection of the greater and unconsciously accepted western millenarianism of a structural and now global level. See also Valerie Andrews, Robert Bosnak and Karen W. Goodwin, eds., Facing Apocalypse (Dallas, TX: Spring Publications, Inc., 1987) for another example like Earth First!

15 Bron Taylor, "Earth First!'s Religious Radicalism," in Christopher Key Chapple, ed., Ecological Prospects: Scientific, Religious and Aesthetic Perspectives (Albany, NY: SUNY Press, 1994), p. 185.

16 Joanna Macy, "The Great Turning," Yes! A journal of positive futures (Spring 2000): 34-35.

17 Michael Lerner, Spirit Matters (Charlottesville, Va.: Hampton Roads Pub. Co., 2000).

18 Bstan-'dzin-rgya-mtsho Dalai Lama XIV, Ancient Wisdom, Modern World: Ethics for a new millennium (London: Abacus, 2000).

19 Dr. Michio Kaku, Hyperspace: A scientific odyssey through parallel universes, time warps, and the 10th dimension (Oxford: Oxford University Press, 1994), p. 68. It took the Bolsheviks years to get rid of the Otzovists' scientifically based calls for accessing other powerful dimensions of reality.

20 John F. Michell, Eccentric Lives and Peculiar Notions: with 56 illustrations (Kempton, Ill.: Adventures Unlimited Press, 1999).

21 Other presentations on the need to deal with this spiritual-development connection include David Landis Barnhill and Roger S. Gottlieb, Deep Ecology and World Religions: New essays on sacred ground (Albany, NY: SUNY Press, 2001); Michael Lambek, Ecology and the Sacred: Engaging the anthropology of Roy A. Rappaport (Ann Arbor, MI: University of Michigan Press, 2000); Fikret Berkes, Sacred Ecology: Traditional ecological knowledge and resource management (Philadelphia, PA: Taylor & Francis, 1999); John C. Polkinghorne, Belief in God in an Age of Science (London: Yale University, 1999); David Suzuki with Amanda McConnell, The Sacred Balance: Rediscovering our place in nature (NY: Prometheus Books, 1998); David E. Cooper and Joy A. Palmer, eds., The Spirit of the Environment: Religion, value, and environmental concern (New York: Routledge, 1998); Barbara Marx Hubbard, Conscious Evolution: Awakening the power of our social potential (Novato, CA: New World Library, 1998); Willis Hartman, Global Mind Change: The promise of the 21st century (Sausalito CA: Berret- Koehler Publishers, 1998); Pam Montgomery, Partner Earth: A spiritual ecology (Rochester, Vt.: Destiny Books, 1997); David Icke, ...and the truth shall set you free (Isle of Wight: Bridge of Love Publications, 1997); Eugene N. Anderson, Ecologies of the Heart: Emotion, belief, and the environment (New York: Oxford University Press, 1996); Roger S. Gottlieb, ed., This Sacred Earth: Religion, nature, environment (New York: Routledge, 1996); Michael A. Cremo and Goswami, Mükunda, Divine Nature: A Spiritual Perspective on the Environmental Crisis (New York: The Bhaktivedanta Book Trust, 1995); Michael Barnes, An Ecology of the Spirit: Religious reflection and environmental consciousness (Lanham, Md: University Press of America, 1994); Corinne McLaughlin and Gordon Davidson, with a foreword by His Holiness The Dalai Lama, Spiritual Politics: Changing the world from the inside out (NY: Ballantine Books, 1994); Rowena Pattee Kryder, Sacred Ground to Sacred Space: Visionary ecology, perennial wisdom, environmental ritual and art (Santa Fe, N.M.: Bear & Co., 1994); Mary Evelyn Tucker and John A. Grim, eds., Worldviews and Ecology (London: Associated University Presses, 1993); Starhawk., Truth or dare: Encounters with power, authority, and mystery (San Francisco: HarperCollins, 1990); Jim Nollman, Spiritual Ecology: A guide for reconnecting with nature (NY: Bantam Books, 1990); David Ray Griffin, ed. Spirituality and Society: Postmodern Visions (Albany, NY: SUNY Press, 1988); Stanislav Grof, ed., with the assistance of Marjorie Livingston Valier, Human Survival and Consciousness Evolution (Albany, NY: SUNY Press, 1988); Charlene Spretnak, Green Politics: The spiritual dimension (Great Barrington, MA: E.F. Schumacher Society, 1984); Rustum Roy, Experimenting with Truth: The fusion of religion with technology, needed for Humanity's Survival (Oxford: Pergamon Press, 1981); Franklin S. Sullivan, Spiritual Ecology (Lakemont, Ga.:Tarnhelm Press 1972 ); the journal Worldviews: Environment, culture, religion; Talking leaves: A global journal of spiritual ecology/activism and the online development of the upcoming Encyclopedia of Religion and Nature edited by Bron Taylor and Jeffrey Kaplan see http://religionandnature.com/

22 Tu Wei-Ming, "Beyond the Enlightenment Mentality," in Worldviews and Ecology, p. 19.

23 David Ray Griffin, Parapsychology, Philosophy and Spirituality: A Postmodern Exploration (Albany, NY: SUNY Press, 1997), p. xiii. Frithjof Schuon, Huston Smith, The Eye of the Heart: Metaphysics, Cosmology, Spiritual Life (NY: World Wisdom Books, 1997);David Ray Griffin and Huston Smith, Primordial Truth and Postmodern Theology (Boulder, Colo.: NetLibrary, Inc., 1999).

24 Biology professor Mary E. Clark provides a sound scientific critic of the institutions of the modern paradigm in Ariadne's Thread: The Search for New Modes of Thinking (NY: St. Martin's Press, 1989). See also Wittgenstein's student, Stephen Toulmin, Cosmopolis: The hidden agenda of modernity (NY: The Free Press, 1990). Toulmin gives a good example of the religion of technology stating on p. 94, "In the eyes of Cromwell's followers, the English were chosen by God, and were being challenged to create God's Kingdom in 'England's green and pleasant land.' This was the true significance of the Commonwealth. Success in that noble task would permit an Apocalypse in the mid-1650s: Frustration of this happy outcome was put down to sinfulness on the part of the citizens." See also Richard H. Drayton, Nature's Government: Science, imperial Britain, and the 'improvement' of the World (New Haven: Yale University Press, 2000).

25 According to publisher and activist Ronnie Dugger, the literal early Greek of "radical" means the fluid or vital force that comes up into the plant and gives the plant life. The Union of Concerned Scientists importantly states: "Misuse of scientific and technical knowledge presents a major threat to the existence of mankind. Through its actions in Vietnam our government has shaken our confidence in its ability to make wise and humane decisions. There is also disquieting evidence of an intention to enlarge further our immense destructive capability." (1968 MIT Faculty Statement resulted in the founding of the Union of Concerned Scientists in early 1969) "Some 1,700 of the world's leading scientists, including the majority of Nobel laureates in the sciences, issued this appeal in November 1992. 'Human beings and the natural world are on a collision course...Fundamental changes are urgent if we are to avoid the collision our present course will bring about.'" World Scientists Warning to Humanity see http://www.ucsusa.org/publications/pubs-home.html

26 Frederic Jameson, Postmodernism or the Cultural Logic of Late-Capitalism: Post-Contemporary Interventions (Durham, NC: Duke University Press, 1991).

27 See also Huston Smith, Beyond the Post-Modern Mind (New York: Crossroad, 1982). Before my exposition of the model in the first section of Epicenters ("Sound-Current Nondualism") the complicated relevance of nondualism or the "at-one-ment" of reality should be noted: Radical ecology theorist Arne Naess was inspired by Ghandi's statement, "I believe in advaita (nonduality)...." Arne Naess, Ecology, Community and Lifestyle (Cambridge: Cambridge University Press, 1989). Among others to be mentioned, nondualistic perspective has been promoted by Charlene Spretnak's "Radical Nonduality in Ecofeminist Philosophy," in Karen J. Warren, ed., with editorial assistance from Nisvan Erkal, Ecofeminism: Women, Culture, Nature (Bloomington, Indiana University Press, 1997); Chris Maser, Global Imperative: Harmonizing Culture and Nature (Walpole, NY: Stillpoint Publishers, 1992), chp. 7, "Duality and the Western Myth;" Susanne Williams, "Ecological Feminist Nondualism: an engaged approach to overcoming dualism," (Thesis (M.A.)--University of Colorado, 1995); Mark D. Hackett, "Nondualism as an ontological basis for forming an environmental ethic," (Thesis B.A. --Tulane University, 1988). Lama Anagarika Govinda states: "...dualism sees only the irreconcilable opposites and leads to prejudiced evaluations and decisions which sunder the world into equally irreducible opposites; ...Taoism (I Ching) and Buddhism are also at one in declining dualism." Introduction to Dr. Martin Schönberger, The I Ching and the Genetic Code: The hidden key to life (Santa Fe, NM: Aurora Press, 1992), p. 22. An important investigation is Dr. Steven M. Rosen's "Psi and the Principle of Non-Dual Duality," in Betty Shapin and Lisette Coly, eds., Parapsychology, Philosophy and Religion Concepts: Proceedings of an international conference held in Rome, Italy, August 23-24, 1985 (NY: Parapsychology Foundation, Inc., 1987). http://www.parapsychology.org/home.html; Lance E. Nelson, "The Dualism of Nondualism: Advaita Vedanta and the Irrelevance of Nature," in Lance E. Nelson, Ed., Purifying the Earthly Body of God: Religion and Ecology in Hindu India (Albany, NY: SUNY Press, 1998).

28 For U of M minor graduate degree in Complementary Therapies and Healing Practices see http://www.csh.umn.edu/csh/Education/GradMin.html

29 Nick Herbert, Quantum Reality: Beyond the New Physics, an excursion into metaphysics and the meaning of reality (NY: Anchor, 1985), p. 250. Alan D. Sokal and Jean Bricmont in Fashionable Nonsense: Postmodern intellectuals' abuse of science (New York: Picador USA, 2000) present a lucid critique of mistakes made by some new paradigm interdisciplinary researchers. Sokal had a parody of such research successfully published, unbeknownst to the editors, in the cultural studies journal Social Text. Sokal, though, for all his criticisms, does not take a serious look at much of the new paradigm research and his main gripe, understandably, is the claim by some postmodernists that reality is only a relativist social construction with no objectivity whatsoever. It needs to be pointed out that this claim of the illusion of all reality is also made at another ontological level in the nondualism of Advaita Vedanta, as Lance Nelson documents and Charles Loy discusses at length. Although this perspective is problematic as a philosophy for social action, Loy demonstrates that, even with this difference of emphasis regarded, experientially Advaita Vedanta is equivalent with the nondualism systems of Taoism, Buddhism, and numerous other indigenous systems of yoga.

30 One noted dismissal of radical ecology is its assumed status as the latest manifestation of Foucault's bio-power-a repressive, death-denying force of the modern paradigm. The Foucauldian argument is analyzed by Jozef Keulartz, The Struggle for Nature: A critique of radical ecology (London: Routledge, 1998) ( to be discussed further below. See also Peter C. van Wyck, Primitives in the Wilderness: Deep ecology and the missing human subject (Albany, NY: SUNY Press, 1997).

31 David Bordwell, Making Meaning: Inference and Rhetoric in the Interpretation of Cinema (Cambridge: Harvard University Press, 1989), p. 259.

32 Sharona Ben-Tov makes the important critique of Donna Harraway's popular cyborg model for liberatory postmodernism. According to Harraway, Ben-Tov reports, "the cyborg shatters the origin myth." She quotes Harraway, the cyborg "would not recognize the Garden of Eden." Ben-Tov reveals though that cyborgs and Harrway's "The cyborg is our ontology" framework are still an extension of the religion of technology. "Millenium is the dualistic opposite of our return to dust. Far from shattering the origin myth, the myth of the cyborg mirrors it...the technological heterocosm is not an appropriate vehicle for feminist utopia... As soon as we being to express Harraway utopian ideas with this framework they become technological utopian ideas and cannot frame new, nondualistic concepts of nature and the self.... Refashioning science and technology is a necessary feminist task, but rebuilding the American paradise machine, or the American transcendental spaceship isn't.." (my boldface emphasis) Sharona Ben-Tov, The Artificial Paradise: Science fiction and American Reality (Ann Arbor: University of Michigan Press, 1995), p. 148. See also Dr. Vandana Shiva's excellent critique of Donna Harraway, "The Sacred Cow and the Mad Cow: Metaphors of ecofeminism and technofeminism,"

33 Caryl Flinn, Strains of Utopia: Gender, Nostalgia, and Hollywood Film Music (NJ: Princeton University Press, 1992)

34 Ibid., p. 7.

35 Bordwell, Making Meaning, p. 266.

36 Ibid. pp. 105-107.

37 Flynn, Strains of Utopia, p. 7.

38 Bordwell, Making Meaning, p. 105. On neoformalism see also Kristin Thompson, Eisenstein's "Ivan the Terrible": A Neoformalist Analysis (N.J.: Princeton University Press, 1981). In support of rational humanism, Bordwell applies the cognitive logic of problem solving by "rational agents." This approach ironically, through psychoanalysis and new paradigm analysis, has proven the inherent limits of rationalism as the knowledge system of modern western elite institutions. See the general science theory texts John Horgan, The End of Science: Facing the limits of knowledge in the twilight of the scientific age (NY: Broadway Books, 1997); John Leslie, The End of the World: The Science and Ethics of Human Extinction (London: Routledge, 1996).

39 The term "grand theorist" comes from Quentin Skinner, ed., The Return of Grand Theory in the Human Sciences (Cambridge: Cambridge University Press, 1988).

40 Ken Wilber, Sex, Ecology and Spirituality: The Spirit of Evolution (Boston: Shambhala Publications, 1995), p. 148. Slavoj Zizek, Tarrying With The Negative: Kant, Hegel And The Critique Of Ideology (Durham: Duke University Press, 1993), pp. 237, 220. Deleuze reference from Rosi Braidotti, "Towards Sustainable Subjectivity: A View from Feminist Philosophy," Egon Becker and Thomas Jahn, eds., Sustainability and the Social Sciences: A Cross-Disciplinary Approach to Integrating Environmental Considerations into Theoretical Reorientation (London: Zed Books, 1999), p. 86.

41 The Oxford scholar G.E.R. Lloyd has done an excellent job of documenting the false, yet definitive, dichotomy of "savage-civilized" or "logos-magi" that has formed the foundation for the West. His book Demystifying Mentalities (Cambridge University Press, 1990) focuses on the types of social interactions that make the construction of this dichotomy so fundamental to the West ( a topic that I will discuss further below. See also Chritopher Boehm, Hierarchy in the Forest: The evolution of egalitarian behavior (Cambridge: Harvard University Press, 2000).

42 Morris Berman, Wandering God: A Study in Nomadic Spirituality (Albany, NY: SUNY Press, 2000; idem, The Twilight of American Culture (NY: W. W. Norton, 2000). Berman conducts an extensive history of humanity but, even though it does not harm his thesis at all, unfortunately he leaves out the shattering implications of the highly credible evidence for ancient civilization from Graham Hancock, John Michell, David H. Childress and Forbidden Archeology : The Hidden History of the Human Race, by Michael A. Cremo, Richard L. Thompson (NY: Torchlight Publishers, 1994).

43 Michael Zimmerman, Contesting Earth's Future: Radical ecology and postmodernity (Berkeley: University of California Press, 1994). Zimmerman is a leading critical expert on Heidegger and has recently wrote on why the modern paradigm is, overall, dismissing and ignoring anomalies like the alien abduction phenomenon. For prestigious scientists from Princeton and Stanford who do research this and similar paranormal issues see The Society for Scientific Exploration at http://www.jse.com/ The Society gives an interesting review of Alien Discussions: Proceedings of the Abduction Study Conference Held at MIT, Cambridge by Andrea Pritchard, David E. Pritchard, John E. Mack, Pam Kasey, and Claudia Yapp, editors. (North Cambridge Press: Cambridge, MA, 1994). Highly recommended is the Society's stunning and eye-opening critique of Carl Sagan's The Demon-Haunted World: Science as a Candle in the Dark (NY: Random House, 1995) by John O'M. Bockris, Department of Chemistry Texas A&M University and Henry H. Bauer, Professor of Chemistry & Science Studies, Virginia Polytechnic Institute and State University see http://www.jse.com/bookreviews/11-4/sagan.html.

44 The emphasis here is on resonating musical sound or rhythmic, harmonic vibrations, not just vibrations. As Physicist K.C. Cole discovered, " 'resonance' was behind the very nature of matter." ( the fundamental basis for transposing quantities to qualities. Sympathetic Vibrations: Reflections on physics as a way of life (NY: Bantam, 1985). Mark B. Woodhouse, Paradigm Wars: Worldviews for a New Age (Berkeley, CA: North Atlantic Press, 1996), p. 178. "Mark Woodhouse, Ph.D., is Associate Professor of Philosophy at Georgia State University, [and]...is the author of a widely used text, A Preface to Philosophy, adopted by universities in all fifty states and abroad. He is also a consulting editor for The Journal of Near-Death Studies." http://www.markwoodhouse.com/

45 See Rutgers University Professor E. L. Bourodimos, "The Mathematics of Music As 'Number' and Harmony of Reality and Being,' in K. I. Boudouris, ed., Pythagorean Philosophy (Athens: International Center for Greek Philosophy and Culture, 1992). Other recent music-based "grand theorists" similar to Woodhouse are Joachim-Ernst Berendt, The World is Sound, Nada Brahma: Music and the Landscape of Consciousness, forward by Fritjof Capra and promotion by Stanislav Grof (Rochester, VT: Destiny Books, 1991). Ross Wiseman, Universe Of Waves (New Zealand: Discovery Press, 1999); Michael Hayes, The Infinite Harmony: Musical structures in science and theology (London: Weidenfeld and Nicolson, 1994); David Tame, The Secret Power of Music (NY: Destiny Books, 1984); Parallel insights are made by Christian Wertenbaker, "A New Science of Mysticism: Pythagoras in 1999," Parabola 24 (Fall 1999): 69; esotercist George Ivanovich Gurdjieff ( his law of the octave, law of three; Anne P. Murphy, "Music, Meaning and Mystery: Towards a theophany of music," in Dermot A. Lane, Religion and Culture in Dialogue: A challenge for the next millenium (Dublin: The Columba Press, 1993); as well as many other Pythagorean thinkers ( to be discussed below.

46 Woodhouse, Paradigm Wars, p. 436.

47 According to surveys done by Paul Ray, the U.S. is 47% of the modern paradigm, 29% "heartlanders" (pre-modern western values) and 24% "cultural creatives" or of the new integral culture. "Now they are a major and growing cultural response to the accelerating failures of modernism." David C. Korten, The Post-Corporate World: Life After Capitalism (West Hartford, CA: Kumarian Press, 1999), p. 215.

48 Sri Aurobindo, Letters On Yoga 22:153, cited by Satprem, Sri Aurobindo or the Adventure of Consciousness (NY: Institute for Evolutionary Research, 1970), p. 152.

49 Korten, The Post-Corporate World, pp. 215-216. Two prominent new networks that are organizing around progressive politics and spirituality include the Global Renaissance Alliance at http://www.renaissancealliance.org/GRA/index.html and the Center for Visionary Leadership at http://www.visionarylead.org/iando.htm

50 David Bohm, Wholeness and the Implicate Order (London: Routledge and Kegan Paul, 1980), p. 199.

51 Mae-Wan Ho, Ph.D., "The Entangled Universe," Yes! A journal of positive futures (Spring 2000): 23. See Mae-Wan Ho, The Rainbow and the Worm: The physics of organisms (River Edge, NJ: World Scientific, 1998) and her forthcoming book The Love of the Magician. For the recent opposing religion of technology perspective see Richard Dawkins, River Out Of Eden: A Darwinian view of life (NY: Basic Books, 1995). An interesting attempted co-optation through rationalism of the resonance "spiritual" approach is Reg Morrison's The Spirit in the Gene: Humanity's proud illusion and the laws of nature (Ithaca: Comstock Pub. Associates, a division of Cornell University Press,1999). Morrison argues that the guise of spirituality (an actual primitive illusion) and technology in general are both genetically determined survival traits of humanity and they are both doomed to protect us from our current ecological crisis. So we must develop new means of survival that transcend their limitations. Morrison of course does not take the luxury of any cultural perspective.

52 Spretnak, "Radical Nonduality in Ecofeminist Philosophy," in Ecofeminism, p. 433.

53 John Zerzan, TONALITY and TOTALITY (NY: Autonomedia, 1994) at http://www.t0.or.at/zerzan/politon.htm. Although he follows the dominant trend of analysis by dismissing the scientific existence of the natural overtone series and the universal application of the octave, and fifth, Zerzan's critique of Western tonality apes that of John Shepherd and numerous other "new musicologists," with whom I agree. As I will detail, the closed hierarchical system of western tonality is an inaccurate model.

54 Evan Eisenberg, The Ecology of Eden (London: Picador, 2000; NY: Alfred A. Knopf, 1998).

55 John Shepherd and Peter Wicke, Music and Cultural Theory (Cambridge, UK: Polity Press, 1997), p. 203.

56 Seyyed Hossein Nasr, The Need for a Sacred Science (Albany, NY: SUNY Press, 1993), p. 102.

56a Lyall Watson, The Nature of Things: The secret life of inanimate objects (London: Hodder and Staughton, 1990), p. 222; p. 35.

57 Kathleen Marie Higgins, "Apollo, Music and Cross-Cultural Rationality," Philosophy East and West: A quarterly of Asian and comparative thought 42 (1992): 623-641.

58 Thomas Bargatzky, "Introduction," in Thomas Bargatzky and Rolf Kuschel, eds., The Invention of Nature (New York: Peter Lang, 1994), pp. 9-27 citing George Picht, Der Begriff der Natur und seine Geschichte (Stuttgart: Klett-Cotta, 1989). The book is the product of the conference to address the ecological crisis in The Fifth Biennial Meeting of the Society for the Study of Human Ideas on Ultimate Reality and Meaning (Toronto, Canada, August, 1989).

59 Some of this cross-cultural analysis was also done by the scholar J. Donald Hughes in his connecting of Pythagoreans with other non-western indigenous cultures. See J. Donald Hughes, "The Environmental Ethics of the Pythagoreans," Environmental Ethics 3 (1980): 195-213.

60 Thomas Bargatzky, "Introduction," in Thomas Bargatzky and Rolf Kuschel, eds., The Invention of Nature, pp. 16-22. For the latest use of Picht see D. Steiner, "To be or not to be, or on the power of existential feeling. A human ecological sketch," Geographische Zeitschrift 87 (1999): 84-97.

61 This view is being promoted by leading scholars in the recent book, Roy Ellen and Katsuyoshi Fukui, eds., Redefining Nature: Ecology, culture and domestication (Oxford: Berg, 1996). According to anthropologist Tim Ingold's essay,"Hunting, Gathering and the Environment," in hunter-gatherer cultures singing, story-telling and the narration of myth, "amount not to a metaphorical representation of the world, but a form of poetic involvement." (my emphsis). Anthropologist Steven Feld's essay, "Poetics of Place in Papua New Guinea," documents a process of "acoustic ecology as aesthetic adaptation" wherein he discovers the "pervasive perceptual and epistemological primacy of sound." One prominent "spatial-acoustic metaphor," he finds is the term "lift-up-over sounding." Anthropologist Junzo Kawada in the essay "Human Dimensions in the Sound Universe," does a comparative analysis of the impact in the prominence of tonal language communication, transcultural biological vocalizations and verbal sound symbols. Kawada states that "their acoustic effects, formed in specific cultural and linguistic contexts, might be based on sound symbolism which is partly universal."

62 Mantak Chia, Awaken Healing: Energy through the Tao. (Santa Fe, NM: Aurora Press, 1983), p. xviii. See also http://www.breath.org/internet.htm. Dr. John Mann and Larry Short, authors of The Body of Light, count forty-nine cultures around the world "that articulate the concept of Chi [or vital energy] in one form or another," p. 34, citing Dr. John Mann, Lar Short, The Body of Light: History and Practical Techniques for Awakening Your Subtle Body (Boston: Tuttle Publishing, 1993); A recent scholarly citation is from anthropologist Hiroyau Tomoeda, "The Concept of Vital Energy among Andean Pastoralists," in Roy Ellen and Katsuyoshi Fukui, eds., Redefining Nature. Taoist qi gong is also called Taoist yoga and as W. Y. Evans-Wentz states: "Regarded thus, as the applied psychology of religion, yoga is the very tap-root of Hinduism, Buddhism, Jainism, and Taoism. Similarly, if perhaps in less degree, it has nourished the growth of the Faith of the Parsees; and in the development of the three Semitic Faiths, Judaism, Christianity, and Islam, it has been a very important shaping influence. In its less systematized, and probably degenerate form, yoga plays a part even in some of the magical and animistic cults of the so-called primitive races." Tibetan Yoga and Secret Doctrines (London: Oxford University Press, 1958), p. 35.

63 Mary Evelyn Tucker, "An Ecological Cosmology: The Confucian Philosophy of Material Force," in Ecological Prospects: Scientific, Religious and Aesthetic Perspectives.

64 James Jeans, Science and Music (NY: Dover, 1968), p. 154. Philip Regal, The Anatomy of Judgment (Minneapolis, MN: University of Minnesota Press, 1990), p. 260.

65 Peter Kingsley, Ancient Philosophy, Mystery, and Magic: Empedocles and Pythagorean Tradition (Oxford: Oxford University Press, 1995), p. 232.

66 This is not to assume that non-industrial cultures are socially and environmentally harmonious. I will be further addressing the stereotyped and politically-charged perspectives on indigenous cultures. As the NY Review of Books recently stated: "It is true that Clastres's Rousseauian primitivism, the view that 'savages' are radically different from us, more authentic than us, morally superior to us, and need only to be protected, presumably by us, from our greed and cruelty, is, some New Age enthusiasts aside, not much in favor these days." Clifford Geertz, "Deep Hanging Out," NY Review of Books, 10-22-1998. See also Wm. H. Kotke, The Final Empire: The collapse of civilization, the seed of the future (Portland, OR: Arrowpoint Press, 1993).

67 Chow and McGee, Qi Gong.