It should be emphasized, of course, that Wilber also draws heavily from the music-based Pythagorean tradition, as well as from Rupert Sheldrake's theory of morphic resonance. Parmenides, who plays a significant role in Wilber's work, was taught by "the Pythagorean Ameinias," he notes. Wilber's main analysis, Sex, Ecology, Spirituality, is, as he comments, the first part of a trilogy called "Kosmos," a Pythagorean term meaning "the patterned nature or process of all domains of existence, from matter to math to theos, and not merely the physical universe, which is usually what both 'cosmos' and 'universe' mean today."280 Furthermore Wilber states that "This primordial polarity runs through all domains of manifest existence, and was archetypally expressed in the Taoist principles of yin (communion) and yang (agency)."281

One of the main arguments that Wilber uses to inadvertently promote the inaccurate linear knowledge system over indigenous sustainable models is the concept of depth via holons-it is holons (or whole/parts grounded in nothingness, just as music models) that fill the Pythagorean Kosmos. "The greater the depth of a holon, the greater its degree of consciousness," and Wilber incorrectly claims that "tribal awareness" is "indissociated" and therefore shallow.282

In correction of Wilber, sound-current nondualism models "depth" but in a more direct manner and formalizes how the dominant post-Pythagorean modern worldview is not as sophisticated or accurate as the majority of human cultures (i.e. sustainable indigenous cultures) that its corporate-state policies are destroying.283

In the application of the law of Pythagoras and its transcendent principles (of harmony and growth) music analyst Berendt notes that "Each spin [of all particles] contains all prior whole-number spins.... This is the process of differentiation and development...the higher the spin, the higher the state of consciousness."284 Thus the multidimensional spiro-vortex of consciousness expresses the same concept of Wilber's depth. Instead of Wilber's repressed implicit promotion of the linear knowledge system, sound-current nondualism successfully models a combination of the hierarchy (vertical) and heterarchy (horizontal) perspectives that have riddled radical ecology theorists.285

But demonstrating this concept through music theory has another profound implication, as Berendt quotes musicologist Gerhard Nestler:

One-line music with an indefinite pitch and with its wide range of intermediate tones and overtones has a wider base of expression than polyphonic music with its definite pitch and its interval structure, than Conventional Western music, that is. In the final analysis, such music is unhearable. What we hear is its symbol. The symbol is the tones that man chooses from the wealth of tones provided by the universe. Such music grows out of the polar tensions between the audible and the inaudible.286

Complexity and chaos theorists Humberto Maturana and Francisco Varela have argued, similarly to Pibram and Schimdt, that language itself is a development of rhythmic vibrations of energy. Capra reports that they come to the same cultural implications as Pribram, Frazer and others:

...due to resonance phenomenon...cognitive experiential states are created by the synchronization of fast oscillations in the gamma and beta range that tend to arise and subside quickly.... Varela's hypothesis establishes a neurological basis for the distinction between conscious and unconscious cognition.... Since language results in a very sophisticated and effective coordination of behavior, the evolution of language allowed the early human beings to greatly increase their cooperative activities and to develop families, communities, and tribes that gave them tremendous evolutionary advantages.

The crucial role of language in human evolution was not the ability to exchange ideas, but the increased ability to cooperate. As the diversity and richness of our human relationships increased, our humanity-our language, art, thought, and culture-unfolded accordingly. At the same time, we also developed the ability of abstract thinking, of bringing forth an inner world of concepts, objects, and images of ourselves. Gradually, as this inner world became ever more diverse and complex, we began to lose touch with nature and became ever more fragmented personalities. Thus arose the tension between wholeness and fragmentation, between body and soul....289

The Pythagoreans orally conveyed a language and lifestyle built on "see-saw oscillations and balancing forces" that created an accurate and sophisticated system of meaning which integrates and explains in detail eschatology, cosmology, geology, mathematics and energy systems practice. 290 Included in this system was the "incantatory use of poetry for harmonizing emotions." Kingsley documents that the Pythagoreans were the source for Plato's Phaedo, Gorgias and Orphic allegories-even the accurate heliocentric system of astronomy. Plato was "indebted to the Pythagorean oral tradition" and Plato "himself was only too aware of the limitation of the written text as a medium of genuine communication."291

The degeneration of complexity is well established, as is its intentionality:

...since the publication of Cherniss's work on Aristotle and the Presocratics in 1935 there has been a deeper awareness not only of the fact that Aristotle and his school were frequently capable of misunderstanding the Presocratics at a very fundamental level, but also of the fact that he and his followers systematically used deliberate misunderstanding and 'shameless' misrepresentation as a way of silencing their predecessors.292

We have already seen evidence of the role played by Archytas' school in reinterpreting - often quite radically - Pythagorean mythological ideas which were current in the generation of Philolaus...; It is quite possible that the idea of the centre of a circle, or sphere, as its most 'honourable' place [in the reinterpretation] is related to Archytas' exaltation of the geometric properties of the circle and sphere.293

According to Cornford Plato's choice of the Pythagorean Limited over the Unlimited (the prime dialectic of Pythagoras) was a reflection of Plato's perception of a closed system reality.294 This example further demonstrates the direct connection between the reified repressed ratios of music and the repressed logos and language of the western knowledge system. As Jeans states, in contrast to Plato, "[Pythagoras] did not think of his series of notes as forming a closed circle."295

The Greek modes that previously have been an expression of open system divine harmonics became, under Plato and Aristotle, a closed system used for social control. Plato himself only allowed two of the twelve original modal systems. Aristotle recommended some music education but no music professionals while the European elite similarly outlawed the other modes.296

After the Aristotelian holy Roman empire attacked the multidimensional music-ritual based cultures of what became Europe, the troubadour songs of a spiritual "erotic asceticism" or "mystic love" were largely the inspiration for, and were the first targets of, the Crusades.297 The Cathars (from the Greek word katharos or pure) were wiped out and their subversive multidimensional sound-current mass movement was co-opted by the western elite as the cult of Mary, later being commercialized as romantic love.298

In the transitional development of capitalism, dialectically furthered by the Reformation, a movement of Pietism or an ecstatic mystic upsurge, swept through Germany, based on the fluid energy of the newly affordable claviers.299 Unlike the previous harpsichord, the clavier allowed the crucial loud and soft dynamics fitting for transcendental rituals of meaning. The Burghers, to assimilate this cultural threat to elite materialistic control, channeled the subversive power into the more expensive piano enforcing mass produced demand for the protestant capitalist values of repressed delayed gratification. The focused energy of the piano, with its eight thousand, eight hundred intricate parts became not only a reified symbol of bourgeois individualism but, the epitome of the religion of technology.300

The player pianos were a direct model for reducing labor's traditional control over technology and in creating what David F. Noble calls today's postmodern late-capitalist "automation madness."301 As Noble states the writer Kurt Vonnegut Jr. while a publicist for General Electric and immersed in the military-industrial complex, "wrote one of his earliest and most powerful novels. Appropriately entitled Player Piano, the novel issued an early warning to the world about the social and human dangers inherent in the untempered impulse to automate."302 Vonnegut's Player Piano in discussion of the structural crisis states that "yesterday's snow job becomes today's sermon."303

With the threat of African-American forced migration from automation madness, the subversive blues and jazz subculture became, as with the Cathars and Pietism, similarly assimilated as a new unifying force for the U.S. global corporate-state hegemony.304 The powerful electrified music of the 1960's global upheaval also became under the mass commodification of the Beatles, a means of channeling subversion into capitalist means.305 Music though, as Attali and others have demonstrated, will continue to be a dominant channel of mass movement resistance to the inaccurate linear western knowledge system.306

True to the sound-current dialectical process or the Tao, the influence of Pythagorean principles has been so profound for western culture that it is the exact original spiritual source for the western elite degeneration to linear materialism that goes back to Aristotle.307 Hermeneutic theory of the West, noted by Bordwell, has been traced back to Pythagoras.308 Pythagoreans were also highly adept at creating sophisticated technologies.309 Furthermore Kingsley writes "Dieterich devoted a book to showing the extent to which the Christian Apocalyspse-found only in fragmentary form at Akmin in Upper Egypt and in a version in Ethiopic-is dependent on Orphic and Pythagorean traditions."310 Paralleling the self-fulfilling elite enactment of the apocalypse described by Noble, for the Pythagoreans,

it is not difficult to detect an underlying schema of descent into the underworld as prelude to a celestial ascent. This apparent illogic is the logic of myth. One dies to be reborn; one descends into the depths in order to ascend....This fundamental idea was so strong that it managed to survive intact in spite of the cruder Christian dramatizations of hell-fire, suffering, and punishment,....311

Gabriela Roxana Carone in a recent article called "Plato and the Environment" takes issue with the growth of analysis that traces the unique and extreme environmental injustice of the West to the philosophy of Plato. She certainly proves that not only was Plato concerned about the destruction nature, and believed in the souls of animals but that these values were based on a cosmology of a living universe.314 But again the fundamental difference is the foundation of dualism that Plato promoted as a means of control. As Mary Midgely importantly points out, according to Plato, the "soul cannot be properly understood till it has obeyed 'the impulse that would disencumber it of all that wild profusion of rock and shell, whose earthy substance has encrusted her....'"315

J. Donald Hughes has traced Pythagorean culture to hunter-gatherer societies and Peter Kingsley in his latest work In the Dark Places of Wisdom documents that Pythagoreans were in touch with nondualist cultures from India and Africa.316 Anthropologist Tim Ingold aptly describes the difference in thinking that, from his comparative analysis, he argues is universal to hunter-gatherer cultures:

To speak of the forest as a parent is not, then, to model object relations in terms of primary intersubjectivity, but to recognize that at root, the constitutive quality of intimate relations with non-human and human components of the environment is one and the same.... Life is a total field of relations within which beings emerge and take on the particular forms that they do.317

The symbolic dialectics of Pythagoreans and the subsequent dialectics of Hegel are also directly connected to the dialectics of Taoist qi gong.319 Kingsley notes, "In terms not only of formal and structural analogies but also of historical contacts, there can be no separating the Thracian Orpheus [of Pythagorean equivalence] from central-Asiatic shamanic tradition." This connection with Taoism is also made explicit by the motif of the Pythagorean master Empedocles who, "dies a miraculous death by vanishing into thin air but who leaves a tell-tale item.... A more classic Taoist concept is that of achieving the divine state either by fashioning a spirit-body...thoughtfully leaving a pile of discarded garments...."320

According to qi gong master Dr. Yan Xin, qi gong is actually older than Taoism and the global qi gong upheaval will, according to Dr. Yan Xin, achieve a new scientific and moral revolution-or sound-current nondualism.321 As Kingsley points out, "On these principles...the notion of sympathies and antipathies [the law of Pythagoras] in Greek magic and alchemy and the analogies to both in China, see Needham [Science and Civilization in China]."322

Because of the deep western roots of the inaccurate materialistic knowledge system, as Berendt and Zizek have pointed out, the Hegelian dialectical process, just as with true music theory and Taoist qi gong, has been misinterpreted by the West as a goal of the closed Absolute Subject. Similarly the dialectical theory of radical ecology systems theory where the limits of rationalism are marked by "wildness" (akin to Kant's antinomies) have also been misinterpreted, by Zizek, and by Keulartz's "cosmic nature characterized by perfect harmony."323 Systems theorist Gregory Bateson gives an example of this "wildness" in action:

To see myself as part of a system which includes me and the chaparral frames a reason for my action-to preserve the ongoing cycling of us (me and the chaparral) by actively burning the chaparral. I think synchronic action-framed like that-is Taoist-it's a sort of passivity. There is no diachronic action in the Eternal Present. But to rush to preserve the human species against a galactic threat or to get ready for a biblical apocalypse, that would be diachronic.324

Unlike the unified authoritarian structure of the corporate-state, radical ecology, based in sound-current nondualism, does not call for an all-encompassing hegemonic plan but only basic principles ( the most important of which is that all energy derives from the absolute void that connects us. We are forced to literally accept nothing and its infinitely cycling potential. Or as Kelartz states, "Power is in the hands of the people, to be sure but it 'belongs' to no one; it retains its transcendent position in a sense, but this position is necessarily vacant."328

Sound-current nondualism and its resultant infinitely complex universal chaotic steady-state, uniquely emphasizes this fundamental priority, thus counteracting the social Darwinism of other so-called "holistic" models based in positivism-affirming Keulartz's critique of Murray Bookchin's social ecology. Bookchin has also been discredited by radical ecology itself ( demonstrated by David Watson in his Beyond Bookchin: Preface for a future social ecology.329

To further correct Keulartz's otherwise insightful criticisms, unlike Foucault's concept of bio-power that arose during the Victorian age, death is not disavowed in radical ecology, as Bateson's above open systems dialectical and cycling "burning" example shows. Also, unlike Keulartz' description of repressive bio-power, the institutions of society are considered creations of people's sovereignty and inalienable rights in radical ecology, as expressed by the movement's consistent call for the legal right to revoke corporate charters.330

Master Mantak Chia points out that people, as the most complex receptors of universal energy, play a special role in manifesting universal harmony (structurally our heart-brain is the direct recipient of refined energy whereas for most animals their tail channels the energy to the body first).331 Crucially important is the rarely noted insight that the concept of sovereignty was originally derived from Pythagorean music analysis but was corrupted by Plato as Socrate's oppressive "seemingly impenetrable 'sovereign' political number."332

Keulartz's dismissal of open systems anarchism is equally misplaced since, arising out of classical liberalism, the concept of sovereignty is a central principle. Radical democracy is based on true open systems dialectical change: Each level of organization has a representative that passes on the effects or the difference of the group decision made at the previous level ( whether it is an anarchist federation or the Iroquois federation ( as Marx realized in his last unpublished and totally unrecognized essay that questions repressed Civilization itself.333

Noam Chomsky, the most-well known proponent of anarchism, bases his theory in the arguments of freedom found in classical liberalism. Anarcho-primitivist John Zerzan has, like some other grassroots activists working for social justice, incorrectly critiqued Chomsky, mainly labeling him as a statist or a pro-technology industrialist. The expositions on anarchism that are classic anti-statist documents and, according to Chomsky, the best theoretical overviews of anarchism to date are, for the most part, unknown even by those who claim to be anarchists! Most theorists looking to climb the intellectual ladder are too quick to want to dethrone Chomsky, assuming the details in his prolific writings are not worth the time.334

As far as Chomsky being a pro-technology industrialist, on the contrary, he was one of the first main New Left theorists to support a questioning of this issue. He states, "Students are also reacting against the values of industrial society.... In fact, there may be very serious questioning, in coming years, of the basic assumption of modern society that development of technology is inherently a desirable, inevitable process."335

Although one would think Chomsky would be hesitant to support sound-current nondualism since he frequently cites his strong roots in the Enlightenment. But I have shown that there is nothing irrational about the knowledge system. Chomsky, as I mentioned, was largely influenced by the spiritual scholar Martin Buber. Chomsky refers more than once to Wilhelm von Humboldt's promotion of "the spiritual life." Chomsky commonly states that there will need to be a change of consciousness for justice to be achieved. The passage of Rousseau that Chomsky refers to regularly for his example of freedom emphasizes an "against civilization" perspective: "... when I see multitudes of entirely naked savages scorn European voluptuousness and endure hunger, fire, the sword and death to preserve only their independence,..."336

Even though Chomsky's political analysis is understandably marginalized by the corporate-state structural crisis that he exposes, a recent review in Business Week made the following remarks: "With relentless logic, Chomsky bids us to listen closely to what our leaders tell us ( and to discern what they are leaving out.... If there is anything new about our age, it is that the questions Chomsky raises will eventually have to be answered. Agree with him or not, we lose out by not listening." 337

In continued response to Keulartz, I cite ecofeminist Dr. Vandana Shiva who further clarifies the connections between systems theory, sovereignty and radical ecology:

One of the rights is local sovereignty. Local resources have to be managed on the principle of local sovereignty, wherein the natural resources of the village belong to that village....Self-healing and repair is another characteristic of living systems that derives from complexity and self-organization...External control reduces the degrees of freedom a system has, thereby reducing its capacity to organize and renew itself...A system is autopoietic when its function is primarily geared toward self-renewal. An autopoietic system refers to itself [sovereignty].

In contrast, an allopoietic system, such as a machine, refers to a function given from outside, such as the production of a specific output...Self-organizing systems form from within, shaping themselves outwards. Externally organized mechanical systems do not grow; they are made, put together from the outside....Self-organization is the essence of health and ecological stability for living systems....Ecological problems arise from applying the engineering paradigm to life. This paradigm is being deepened through genetic engineering, which will have major ecological and ethical implications [i.e. extinction]...life is seen as having instrumental rather than intrinsic value. Thus, there is a self-directed capacity for restoration. The faculty of repair is, in turn, related to resilience. When organisms are treated as machines, and manipulated without recognition of the ability to self-organize, their capacity to heal and repair breaks down, and they need increasing inputs and controls to be maintained. 338

Keulartz goes on to refer to Habermas' assertion that "The more language succeeds in freeing itself from sacral bonds...the better able we are to arrive at a shared understanding by ourselves."340 It is precisely this affirmation, via sound-current nondualism, of the reified roots of linear language and the materialistic modern worldview that enables a psychological cure to the repressed "sacral bonds."

Keulartz's final point is that postmodern chaos theory evolutionary ecology has eclipsed systems ecology. But evolutionary ecology is based on the same teleological "systems theory" foundation that he dismisses, namely the principle, easily modeled by sound-current nondualism, of absolute void negentropy or self-organization (order out of chaos).341 The comma of Pythagoras is precisely the evolutionary threshold overshoot that explains rapid transformation by punctuated equilibrium, the crucial concept behind evolutionary ecology.

The principle of self-organization reflects the Pythagorean natural law from which radical ecology is derived from but it is not the same problematic "natural law" to which Keulartz refers to: Kingsley documents that natural law is not accurately described by Keulartz' referenced "divine logos" of the Stoics.342 Also to correct Keulartz there is a fundamental qualitative difference between dissipative structures of chaos and complexity occurring through natural evolution and the planet's fastest mass extinction that has been enacted by corporate-state mega-cide.343

"Democracy" has recently become a slogan344 for the thousands of radical grassroots civil society organizations around the planet challenging the global corporate-state elite institutions and their genocidal actions. Gad Horowitz in an essay called "Groundless Democracy" well describes the application of sound-current nondualism in order to understand democracy. Horowitz builds from the positively received theoretical analysis of Ernesto Laclau and Chantal Mouffe on radical democracy.

Addressing the problem of democracy simply becoming a new Orwellian slogan for top-down repression, radical democracy becomes dialectically grounded in "groundlessness" and the constant creativity of self-critique and even "the questioning of questioning itself" (the absolute void). This foundational process creates a "radically pluralist," "common-sensical balance" in reality (the harmonic nodes) but the "conflict is eternal." (the waves).345

Even though the work of Laclau and Mouffe has been highly regarded (see Zizek for example) Horowitz points out that it has been criticized because the groundlessness or "negativity" of the absolute void still relies on the discourse of positivity, on ideological language ("the common-sensical balance"). As other scholars have pointed out, while radical democracy makes significant steps it still fails by "opposition equivalence," but Horowitz, by turning to Asian philosophy and giving an indepth description of nondualism, provides the correct recourse:

The body of nature has its own coherence, not prior to or apart from discourse, and not simply as physiochemical process, but as a field of lived meanings that are not derived solely from linguistic forms [sound-current nondualism]: Various discourses can draw the line between flowers and weeds in many different places; this drawing of the line in itself is empty [the nodes]; nevertheless as empty [the absolute void], it is drawn in all discourses [the waves of universal energy]. Moreover, it can be said to be drawn correctly by some and incorrectly by others. [the multidimensional harmonic waves emanating from the absolute void] The tomato has been mistakenly classified as a poisonous berry. (emphasis in original)346

With this overview of the relationship to the lost logos, multidimensional rhythmic patterns of energy are an accurate premise for the matrix of grand theorist Deleuze's "life-forces" mentioned in the promotion of his "eco-philosophy" by Rosi Braidotti in the recent Sustainability and the Social Sciences.347 I agree with Green Party Presidential candidate Ralph Nader's recommendation (and give it an added meaning)( let us all be resonating nodes or "epicenters of justice."348

Pythagoreans very much represented a vast integrated and extremely influential culture that was cooperative, multidimensional and reflected a love of wisdom (the origin of philosophy), ecology, and compassion. Pythagoreans practiced a culture of equality of sexes, integrity of justice, sophisticated herbology and vegetarianism.349 Pythagoras focused on social change and creating a cosmopolitan ecological society of transcendence founded in the absolute void-for this activism his center of learning was burned down by the materialist, repressive Greek elite but his teachings of universal Truth live on. The famous mathematician and philosopher A. N. Whitehead, in his book Science and the Modern World, gave the following unusual comment about Pythagorean thought:

Truly, Pythagoras in founding European philosophy and European mathematics, endowed them with the luckiest of lucky guesses (number in relation to the periodicities of music and atoms) ( or was it a flash of divine genius, penetrating to the inmost nature of things?"350

We need to think systemically, shifting our conceptual focus from objects to relationships. Only then can we realize that identity, individuality, and autonomy do not imply separateness and independence.... This reconnecting, religio in Latin, is the very essence of the spiritual grounding of deep ecology.... A major clash between economics and ecology derives from the fact that nature is cyclical, where as our industrial systems are linear... The so-called free market does not provide consumers with proper information, because the social and environmental costs of production [as well as intrinsic value] are not part of current economic models.351

Through easily accessible music theory, along with my contributions to social criticism and philosophy, I have asserted that it is necessary for those striving for ecological justice to understand the fundamental principles of multidimensional reality modeled by sound-current nondualism. Through those principles I have also shown how western consciousness is formally inaccurate and I have shown how that consciousness can be transformed at its roots. I have demonstrated the direct connection between the formal origins of western materialistic consciousness and the creation of inaccurate linear logic, science, technology and, oppressive legal concepts of sovereignty manifested in the corporate-state. I contend that unless the energy or power roots of open systems radical ecology are fully processed and unless the eternal multidimensional harmonic consciousness is restored, then the roots of formal inaccuracy will remain and the future will be a deepening of suffering on the planet.

280 Wilber, Sex, Ecology, Spirituality, p. 38.

281 Ibid., pp. 41-42.

282 Ibid., pp. 57, 167.

283 See Al Gedicks, The New Resource Wars: Native and Environmental Struggles Against Multinational Corporations (Boston: South End Press, 1993). Joshua Karliner, The Corporate Planet: Ecology and Politics in the Age of Globalization (San Francisco: Sierra Club Books, 1997); Joel Jay Kassiola, The Death of Industrial Civilization: The limits to economic growth and the repoliticization of advanced industrial society (Albany, NY: SUNY Press, 1990).

284 Berendt, The World is Sound, p. 126.

285 For another example of extended attention given to this heterarchy/hierarchy dichotomy proven false by sound-current dualism see Christopher Mane's essay in Cheryl Glotfelty and Harold Fromm, eds., The Ecocriticism Reader: Landmarks in Literary Ecology (Atlanta: University of Georgia Press, 1996).

286 Berendt, The World is Sound, p. 154 from Gerhard Nestler: Die Form in der Musik (Freiburg and Zurich: Atlants Verlag, 1954).

287 Today's "tonal" music (i.e. major and minor scales) was originally derived from the Lydian and Aeolian Greek modes, as will be further discussed. Jeans, Science and Music, p. 168.

288 Berendt, The World Is Sound, p. 174. See also H.G. Nicklaus, "The Philosophy and Mythology of Sound-Based Creation," (Ph.D. Dissertation, Technische Universtaet Wien [Austria], 1992); Herbert Whone, "Music, the Way of Return: Sound and music as the root of our existence," Parabola: Myth and the Quest for Meaning V (1980): 6-14; Ernest McClain, The Myth of Invariance: The origin of the gods, mathematics and music from Rg Veda to Plato (NY: Samuel Weiser, June 1985); Frank Denyer, "The Rainbow Bridge: A perception of the images and myths of musical creation," (Ph.D. dissertation, Wesleyan University, 1977).

289 Capra, The Web of Life, pp. 292-294. See also Humberto R Maturana and Francisco J. Varela, The Tree of Knowledge: The biological roots of human understanding (Boston: Shambhala, 1998).

290 Kingsley, Ancient Philosophy, p. 203, p. 198, p. 256. The same Pythagorean proportional principles of basic universal Truth are communicated through myth, math, cosmology and architecture worldwide as documented by the following works: Graham Hancock's Fingerprints of the Gods. M.I.T. professor Giorgio de Santiallana, with Hertha von Dechend, Hamlet's Mill: An essay on myth and the frame of time (Boston: Gambit Inc., 1969). Thomas Worthen, The Myth of Replacement: Stars, Gods and Order in the Universe (Tucson: University of Arizona Press, 1991). Michael Hayes, The Infinite Harmony.

291 Ibid., pp. 108, 110. Scholar Antonio T. de Nicolas also describes the Pythagorean musical foundation for Plato: "The model of musical operations performed in Books Eight, Nine and Ten of the Republic, through the marriage myth, the myth of the Tyrant, the myth of Er, and equally in the circulation of souls in the Phaedrus, the myth of archaic times in the Statesman, or the World-Soul in the Timaeus, is the internal circulation of selection itself in the total narrative of foundation according to which selectivity may be applied. The mythical grounds the philosophical;..." Antonio T. de Nicolas, "The First Metaphysics: Revisioning Plato," in Robert C. Neville, ed., New Essays in Metaphysics (Albany, NY: SUNY Press, 1987), p. 173.

292 Ibid., p. 3.

293 Ibid., p. 203. The closed circle versus the multidimensional open spiral.

294 James, Harmony of the Spheres, pp. 46-47, citing E.M. Cornford, Plato's Cosmology (London: Routledge, K. Paul, 1937).

295 Jeans, Science and Music, p. 66.

296 Ibid., p. 170. See also John A. Kimmey, A Critique of Musicology (Lewiston, NY: Edwin Mellon Press, 1988), p. 227 citing Plato's Book X of The Republic and The Politics of Aristotle.

297 Prudence Jones, Nigel Pennick, Contributor, A History of Pagan Europe (London: Routledge, 1997); Morris Berman, Coming to Our Senses: Body and Spirit in the Hidden History of the West. (New York: Bantam, 1990), pp. 186-188.

298 Berman, Coming to Our Senses, p. 191, pp. 208-213. Slavoj Zizek, The Metastasis of Enjoyment: Six essays on woman and causality (NY: Verso, 1994), pp. 95-105.

299 As the sociologist Max Weber originally pointed out and has been followed up by Jameson and Zizek, by further expanding the religion of technology, protestants obtained a linearly induced asceticism in the economic sphere thus creating the ground for capitalism. See Zizek, For They Know Not What They Do, p. 182.

300 On Pietism and the role of the piano, see Arthur Loesser, Men, Women and Pianos: A Social History (New York, Simon and Schuster, 1954), pp. 18-20, 50, 58. Under the new industrialism a "piano fever" spread until the speculative market crash when the corporate public relation elite actually purposely destroyed pianos on a large scale and encouraged the public to do the same. In the dialectical reversal of bourgeois individualism, Wagner, a major inspiration for fascism, literally hated pianos. Dieter Hildebrandt, trans. Harriet Goodman, Pianoforte: A social history of the piano (New York: G. Braziller, 1988). Arnold Perris, Music As Propaganda: Art to persuade, art to control (Westport, Conn.: Greenwood Press, 1985).

301 David F. Noble, Forces of Production: A Social History of Industrial Automation (NY: Knopf, 1984), pp. 148-150.

302 Ibid, pp. 166 and 359-360.

303 David F. Noble, Progress Without People: In Defense of Luddism (Chicago: Charles H. Kerr Publishing Co, 1993), p. 59.

304 Rob Backus, Fire Music: A political history of jazz (Chicago: Vanguard Books, 1978).

305 Mark David Chapman who assassinated John Lennon claimed he did it to keep Lennon from becoming "fake" in the sense described by underground fiction writer J.D. Salinger. While Paul McCartney, although physically alive, was already dead (i.e. sold out). Jack Jones, Let Me Take You Down: Inside the Mind of Mark David Chapman, the Man Who Killed John Lennon (NY: Warner Books, 1994). See also former CIA agent Fenton Bresler's Who Killed John Lennon?

306 See Reebee Garofalo, ed., Rockin the Boat: Mass Music and Mass Movements (Boston, MA: South End Press, 1992). Ron Sakolsky and Fred Wei-ahn Ho, Sounding Off!: Music as Subversion/Resistance/Revolution (NY: Autonomedia, 1995), Give Peace a Chance: Music and the struggle for peace (Chicago: Chicago Review Press, 1983); David Toop, The Rap Attack: African Jive to New York Hip Hop (Boston, MA: South End Press, 1984); Bob Marley brought together the warring political factions of Jamaica during his "One Love" peace concert and when the globally famous Marley passed on, the government of China sent a wreath to his funeral. Jon Lurie, "The King of the Third World: Bob Marley Remembered," Pulse, 2-2-2000.

307 So as to maintain the fantasy, for structural-psycho-ideological reasons, the kernal of Pythagoras has been marginalized and dismissed (see analysis of Zizek for explanatory parallels). Or as Peter Gorman states, "no other ancient person was so often mentioned by posterity; yet some scholars have the temerity to state that we know nothing certain about Pythagoras...eyewitnesses testify to the twin features...his love of learning and his miraculous powers." Peter Gorman, Pythagoras: A Life (London: Routledge and Kegan Paul, 1979), p. 4.

308 M.J. Edwards, "Precursors of Origen's hermeneutic theory," Studia Patristica 29 (Louvain: Peeters, 1997): 232-237.

309 Kingsley, Ancient Philosophy, p. 146. Even John Scotus Erigena, the source for the religion of technology, wrote a treatise entitled, "On the Harmony of the Celestial Motions and the Sounds of the Stars." Joscelyn Godwin, ed., The Harmony of the Spheres: A Sourcebook of the Pythagorean Tradition, pp. 104-108. Morris Berman has documented the dialectical relation of linear theory of the esoteric schools (Masons, Rosicrucians, etc.) being inspired, like Plato, by the nondualistic Pythagorean roots, just as propaganda is based on half-truths. See The Occult Conspiracy by Michael Howard (New York: MJF Books, 1997, 1989). I found Howard's book to be not only the most informative overview but also the analysis with the greatest nuance. Wertheim's Pythagoras' Trousers flips these half-truths around arguing that Pythagorean is the origin of our modern unbalanced crisis, when, although she identifies the right problems, in fact the cause was, as has been shown, the degradation and repression of Pythagorean culture.

John Brooke and Geoffrey Cantor in Reconstructing Nature: The Engagement of Science and Religion give an important description of the history that Berman analyzes in detail: "The ancient Pythagorean correlation of musical tunes with the lengths and tensions of strings meant that for Newton, as for Kepler, references to the harmony of creation were not merely metaphorical. Enthralled by the problem of dividing the octave, Newton appears to have relished a correlation between the seven tones of the scale, the seven colours of his spectrum, and the seven planets of the solar system. Newton also believed that the elegance of his inverse-square law of gravitation had been known to Pythagoras for whom the pursuit of cosmic harmony had been a means of spiritual purification." John Brook and Geoffrey Cantor, Reconstruction Nature: The Engagement of Science and Religion (Edinburgh, T. T. Clark, 1998), p. 220, citing J.E. McGuire and P. M. Rattansi, "Newton and the Pipes of Pan," Notes and Records of the Royal Society 21 (1966): 108-43 and P. Gouk, "The Harmonic Roots of Newtonian Science," in J. Fauvel, R. Flood, M. Shortland, and R. Wilson, eds., Let Newton Be! (Oxford, 1988).

310 Ibid., p. 119. For connections between Pythagorean music analysis and early Christian symbolism see David Fideler, Jesus Christ, Sun of God: Ancient cosmology and early Christian symbolism (Wheaton, Ill.: Quest Books, 1993).

311 Ibid., p. 252.

312 Charles W. Mills in The Racial Contract builds off The Sexual Contract to trace the oppressive dualistic epistemology of racism back to Aristotle. Charles W. Mills, The Racial Contract (Ithaca: Cornell University Press, 1997). For the savage-"saved" dichotomy and other linear religious intersectionalities to the western "Great Chain of Being" see also Paula S. Rothenberg, ed., Race, class, and Gender in the United States: An integrated study (New York: St. Martin's Press, 1998). Radical ecological politics has formally connected to this intersectionality through eco-feminism, environmental racism and the "blue-green" or "green collar" alliances.

313 Spiers, Pythagoras-Guru and Absolutist, p. 240. Also see the Introduction to The Pythagorean Sourcebook and Library. For a focused study of Pythagorean reincarnation see Herbert Strainge Long, "A Study of the Doctrine of Metempsychosis in Greece: From Pythagoras to Plato," (Ph.D. dissertation, Princeton University, 1948).

314 Gabriela Roxana Carone, "Plato and the Environment," Environmental Ethics 20 (1998): 115-134.

315 Mary Midgley, Science As Salvation: A modern myth and its meaning (London: Routledge, 1992), p. 93, citing Plato, Republic, Book X, 611-12.

316 J. Donald Hughes, "The Environmental Ethics of the Pythagoreans," Environmental Ethics 3 (1980): 195-213; Peter Kingsley, In the Dark Places of Wisdom (Shaftesbury, UK: Element, 1999)

317 Tim Ingold, "Hunting, Gathering and the Environment," in Roy Ellen and Katsuyoshi Fukui, Redefining Nature: Ecology, culture and domestication (Oxford: Berg, 1996), pp. 117-156.

318 Personal communication, Aung Koe, co-director of The Minnesota Free Burma Coalition, March, 2000.

319 For further insights see, "A Postmodern Tao," Antipode, 1995, vol. 27, no. 3, pp. 312-16.

320 Kingsley, Ancient Philosophy, p. 236.

321 Qi gong Master Chunyi Lin's motto is "a healer in every family and a world without pain."

322 Ibid., p. 298. See also Xiushan Ye, "Pythagoras school and Greek science spirit," She hui ko hsueh chan hsien 62 (1993): 106. Frank Swetz, T.I. Kao, Was Pythagoras Chinese?: An examination of right triangle theory in ancient China (University Park: Pennsylvania State University Press, 1977).

323 Keulartz, The Struggle for Nature, p. 110.

324 Bateson, Angels Fear, p. 108. For a sophisticated analysis of "wildness" see Neil Evernden, The Social Creation of Nature (Baltimore: Johns Hopkins University Press, 1992).

325 For this well-researched important history see Morris Berman, The Reenchantment of the World. (New York: Bantam, 1989) and Coming to Our Senses.

326 For the misguided religion of technology motivations and dangerously corrupt actions of Monsanto and Cargill see Brewster Kneen, Farmageddon: Food and the Culture of Biotechnology. (New York: New Society Publishers, 1999); Dan Morgan, Merchants of Grain (NY: Viking Press, 1979).

327 See Morris Berman, "The Shadow Side of Systems Theory," Journal of Humanistic Psychology 36 (Winter '96): 28-54. Capra discusses this history of systems theory in The Web of Life. On cybernetics used to promoted genocidal social Darwinism see Jeremy Rifkin, in collaboration with Nicanor Perlas, Algeny (NY: Penguin Books, 1984). Zizek makes the same argument ( a section called "Cyberspace, or The Unbearable Closure of Being" in The Plague of Fantasies. Peter Drucker is considered a leading proponent of this deterministic inaccurate use of systems theory. E.O. Wilson, Consilience: The Unity of Knowledge. (New York: Knopf, 1998) is regarded as the same co-optation.

328 Keulartz, The Struggle for Nature, p. 140.

329 Bookchin's work as been improved upon by his followers, see Chaia Heller, Ecology of everyday life: Rethinking the desire for nature (Montreal: Black Rose, 1999). It should also be pointed out that Bookchin, like Wilber, does draw from Pythagorean tradition with such references being equated with Taoism by others. Zimmerman, Contesting Earth's Future, citing John Clark, "On Taoism and Politics," Journal of Chinese Philosophy 10 (1983): 65-67.

330 As it stands legally corporations have usurped citizen sovereignty since corporations were given legal person-hood in 1886. Corporations have used that status to hijack constitutional rights ( rights created to protect the sovereignty of citizens, not state-chartered economic institutions. Campaign finance reform and, any other significant reforms have been legally nullified by corporations currently claiming the legal right of free speech, due process, etc. Regulatory bodies are just a reflection, a historical symptom of the creation of corporate sovereignty. For insight into the movement to legally reassert citizen sovereignty see the Program on Law, Corporations, and Democracy at www.poclad.org.

331 Chia, Awaken Healing, p. 24. For further connections between open systems theory and Taoism see ZT Wang, "Meta-decision making: concepts and paradigm," Systemic Practice and Action Research 13 (Feb. 2000): 111-115. Also H. Sabelli, "The union of opposites: From Taoism to process theory," Systems Research and Behavioral Science 15 (Sept-Oct 1998): 411-429.

332 Ernest McClain, The Pythagorean Plato: Prelude to the Song Itself (York Beach, Maine: Nicolas-Hays, Inc., 1978), p. 3. Plato's computation of the role of the sovereign is equated to the repressed circle of fifths Just Tuning versus the true multidimensional sovereignty of Pythagoras.

333 See Marx's Ethnological Notebooks as exposed by Franklin Rosement, Karl Marx and the Iroquois (Mitch Cohen c/o Red Balloon Collective, 2652 Cropsey Ave., #7H, Brooklyn, NY 11214). Cohen is a promoter of "Zen Marxism."

334 For the two most lucid explanations of anarchism see Rudolf Rocker, preface by Noam Chomsky, Anarcho-Syndicalism (London: Pluto Press, 1989) and Daniel Guérin, introduction by Noam Chomsky, Anarchism: From Theory to Practice (NY: Monthly Review Press, 1970). For current proposals see the GEO (Grassroots Economic Organizing) Newsletter at http://www.geonewsletter.org/

335 Noam Chomsky, For Reasons of State (New York, Pantheon Books, 1973), p. 310.

336 Noam Chomsky, For Reasons of State, p. 298. On Rousseau quote, Milan Rai, Chomsky's Politics (NY: Verso, 1995), p. 161.

337 Patrick Smith, "The New World Disorder," Business Week, April 17, 2000. For the connection between Taoism and anarchism see Chris Kortright, "The Tao and biocentric anarchism," Earth First! Journal 17 (Feb. 1997), p. 9 and John Clark, "The Tao of anarchy," The Fifth Estate 33 (Summer 1998).

338 Vandana Shiva, Biopiracy: the Plunder of Nature and Knowledge (Boston: South End Press, 1997), pp. 31-33, 111. For further connections between sovereignty and spirituality see Staughton Lynd, Intellectual Origins of American Radicalism (NY: Vintage, 1969). Lynd traces the "inner-light" of the Quakers to a continuous past and future time line of progressive social justice revolutionaries.

339 This phenomenon of sharing literally creating resonance or social harmony arising from the void has been proven scientifically to exist cross-culturally by Paul Byers of Columbia University as well as Boston scientist William Condon. Berendt, The World Is Sound, p. 116.

340 Keulartz, The Struggle for Nature, pp. 41, 107-108.

341 The new general text for the chaotic "new ecology" is Daniel Botkin, Discordant Harmonies: A new ecology for the twenty-first century (Oxford: Oxford University Press, 1990).

342 For documentation on the Stoics consciously distorting the principles of Pythagoreans see Kingsley, Ancient Philosophy, pp. 14, 15, 17-18, 26n., 32n., 34, 36, 41n., 47, 124.

343 Dissipative structures are explained by the resonance Pythagorean principles. Corporate-state policies have instituted a faster rate of extinction, by several orders of magnitude, than any time in planetary history. see Earth Island Journal at http://www.earthisland.org/ and Rainforest Action Network at http://www.ran.org/. For a scientific overview of the extinction crisis from conservation biologists see Reed F. Noss and Allen Y. Cooperrider, Saving Nature's Legacy: Protecting and Restoring Biodiversity (D.C.: Island Press, 1994).

344 Personal communication with grassroots coordinator of Rainforest Action Network, July 10, 2000.

345 Gad Horowitz, "Groundless Democracy," in Phillippa Berry and Andrew Wernick, eds., Shadow of Spirit: Postmodernism and Religion (NY: Routledge, 1992), p. 157, citing Ernesto Laclau, Chantal Mouffe; translated by Winston Moore and Paul Cammack, Hegemony and Socialist Strategy: Towards a radical democratic politics (London: Verso, 1985).

346 Ibid, p. 161.

347 Rosi Braidotti, "Towards Sustainable Subjectivity: A View from Feminist Philosophy," in Egon Becker and Thomas Jahn, eds., Sustainability and the Social Sciences, p. 86.

348 Inversely, McClain documents that Plato promoted a symbolically linear musical theory model of social means (the 4th, 5th, and tritone equaled the arithmetic, harmonic, and geometric means) ( a system of deciding social outcomes). It excluded the transcendental golden mean and literally used the repressed unequal comma as justification for his aristocratic anti-democratic materialistic repressed unequal social system. "Music's Discipline of the Means: An Interview with Ernest McClain." Parabola 16 (Winter, 1991): 88-89. See also Ernest McClain, The Pythagorean Plato.

349 Kingsley, Ancient Philosophy, p. 162 (equality of sexes), pp. 223, 299, 342 (herbology). See also Laura Westra and Thomas M. Robinson, eds., The Greeks and the Environment (Oxford: Rowman and Littlefield Publishers, 1997); "His [Pythagoras'] Theory of Justice and Political Philosophy," in The Pythagorean Sourcebook and Library, p. 99.

350 Cited by Spiers, Pythagoras-Guru and Absolutist, p. 248.