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

(2) David F. Noble, The Religion of Technology: The Divinity of Man and the Spirit of Invention (NY: Penguin Books, 1999). See also Lynn White, 'The Historical Roots of Our Ecological Crisis," Science 155 (1967), pp. 1203-7 and L.W. Boncrief, 'The Cultural Basis for our Environmental Crisis," Science 170 (1970) pp. 508-12.

(3) Ibid., p. 36; pp. 64-65; p. 87; pp. 111-112.

(4) A good presentation of this spiritual-ecology-worldview connection is Michael A. Cremo and Goswami, Mükunda. Divine Nature: A Spiritual Perspective on the Environmental Crisis. (New York: The Bhaktivedanta Book Trust, 1995). See also David Ray Griffin, ed. Spirituality and Society: Postmodern Visions (Albany: SUNY Press, 1988). For the escalating crises, Chris Bright, "Anticipating Environment 'Surprise'" in State of the World 2000: A Worldwatch Institute Report on Progress Toward a Sustainable Society (NY: W.W. Norton, 2000).

(5) For a sound scientific critic of the institutions of modernism see biology professor Mary E. Clark's Ariadne's Thread: The Search for New Modes of Thinking (NY: St. Martin's Press, 1989). The founding statement of the Union of Concerned Scientists, as well as their "World Scientists Warning to Humanity" gives credence to the current crisis resulting from the institutions of modernism: "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) From the World Scientists' Warning to Humanity: "Some 1,700 of the world's leading scientists, including the majority of Nobel laureates in the sciences, issued this appeal in November 1992. [Introduction] '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.'"

(6) Frederic Jameson. Postmodernism or the Cultural Logic of Late-Capitalism. Post-Contemporary Interventions (Durham, NC: Duke University Press, 1991). For U of M minor graduate degree in Complementary Therapies and Healing Practices see http://www.csh.umn.edu/programs/brochure.htm

(7) Nick Herbert. Quantum Reality: Beyond the New Physics, an excursion into metaphysics and the meaning of reality. (NY: Anchor, 1985), p. 250.

(8) One of the noted fears regarding radical ecology is its assumed status as the latest manifestation of Foucault's bio-power-a negative repressive force of modernism. The Foucauldian argument is discussed in Jozef Keulartz. The Struggle for Nature: A critique of radical ecology (London: Routeldge, 1998)--a sophisticated analysis that raises these issues in a mature, albeit misguided, framework--to which I'll be returning.

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

(10) Caryl Flinn, Strains of Utopia: Gender, Nostalgia, and Hollywood Film Music (NJ: Princeton University Press, 1992), p. 7.

(11) Bordwell, Making Meaning, p. 266.

(12) Ibid. pp. 105-107.

(13) Flynn, Strains of Utopia, p. 7.

(14) 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 assumes the cognitive logic of problem solving by "rational agents" what my colleague Chet Kite calls "the detective aesthetic." An approach which ironically, through psychoanalysis, social theory, and new paradigm analysis, has proved the inherent limits of rationalism as an epistemology of modern Western elite institutions while also showing that all matter acts as "rational agents"! (i.e. for the limits of rationalism see the general science theory texts The End of Science: Facing the limits of knowledge in the twilight of the scientific age by John Horgan; Beyond Science by John Polkinghorne, and The End of the World: The Science and Ethics of Human Extinction by John Leslie). In an attempt to get to the root of the same out-of-balance genocidal assumptions of Western institutions, as they were manifested during Nazism, the film director Syberberg uses the term "music of the future" for his approach to utopian meaning. I'm indebted to my colleague James Hong for the reference. To get beyond the horror of corporate-state modern regimes, my "music of the future" or sound-current non-dualism maps what film director and social theorist Raul Ruiz describes in his discussion regarding utopias as, "events that could move from one dimension to another, and that could be broken down into images cooccupying different dimensions, all with the sole aim of being able to add, multiply, or divide them and reconstitute them at will." Poetics of Cinema (Paris: Editions Dis Voir, 1995), p. 22.

(15) The term "grand theorist" comes from The Return of Grand Theory in the Human Sciences, Quentin Skinner, ed., Cambridge University Press, 1988. Ken Wilber. Sex, Ecology and Spirituality : The Spirit of Evolution. (Boston, Massachusetts: 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 ref. from Braidotti, see footnote 11. Discussion of their work will follow below.

(16) The emphasis here is on rhythmic, harmonic vibrations or resonance 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), p. 178. According to http://www.markwoodhouse.com/ "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."

(17) Michael Zimmerman, Contesting Earth's Future: Radical ecology and postmodernity (Berkeley: University of California Press, 1994). Zimmerman is considered a leading critical expert on Heidegger and has recently wrote on why modernism is, overall, outright dismissing and ignoring obvious anomalies like the alien abduction phenomenon.

(18) Two other recent "grand theorists" that also cite leading scientists--similar to Woodhouse and myself--are Joachim-Ernst Berendt's 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) and Ross Wiseman. Universe Of Waves (New Zealand: Discovery Press, 1999). See also the directly related work of George Ivanovich Gurdjieff --his law of the octave, law of three, etc.

(19) Mantak Chia. Awaken Healing: Energy through the Tao. (Santa Fe, NM: Aurora Press, 1983). See also http://www.breath.org/internet.htm According to Chia, Dr. Johan Mann and Larry Short, authors of "The Body of Light," count 49 cultures around the world "that articulate the concept of Chi [or vital energy] in one form or another." (p. 34) James Jeans Science and Music (NY: Dover, 1968), p. 154. Philip Regal The Anatomy of Judgment (Mpls. MN: University of Minnesota Press, 1990), p. 260. We'll elaborate on the same Taoist-Pythagorean connection examined by Kingsley.

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

(21) This global culture, represented by over 1200 civil society organizations, gathered at the 1992 Earth Summit and at the Shutdown of the WTO in Seattle, 1999. As David Korten states in The Post-Corporate World, there is a "new integral culture" based on the sage Sri Aurobindo's vision of divine anarchy. According to surveys done by Paul Ray, the U.S. is 47% modernist, 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.

(22) James Jeans, Science and Music (NY: Dover Press, 1968), p. 29, p. 64.

(23) Ibid., p. 29. In an open system analysis, music analyst Berendt quotes the research Hans Kayser, "As the spatial aspect, the string length, diminishes, the temporal aspect, the number of variations, increases, and vice versa." Hans Kayser. Arkóasis: The Theory of World Harmonies (Boston: Plowshare Press, 1970). For further Kayser references see also Joscelyn Godwin, ed. Cosmic Music: Musical Keys to the Interpretation of Reality: Essays by Marius Schneider, Rudolf Haase, Hans Erhard Lauer (Rochester, Vermont: Inner Traditions, 1989).

(24) Mary E. Clark notes, "Curiously enough, it was not workers, but monks in the monasteries and cathedrals of Medieval Europe who first kept track of the hours...This all-pervasive consciousness of the passing of time is an absolute prerequisite for the building of an 'efficient' society. It is a fundamental part of the Western worldview." Ariadne's Thread, p. 275. In further verification of Noble's analysis, the first famous clock was from 966 of the imperial monk origins, as music analyst Berendt notes. He comments, "The only thing we know for sure is the fact that it was the clergy who saw to it that the mechanical clock became a functioning timepiece." Berendt, The World is Sound, p. 98.

(25) Jeans, Science and Music, pp. 29-32.

(26) John Beaulieu. Music and Sound in the Healing Arts. (Barrytown, NY: Station Hill Press), 1987, p. 25. Music analyst Berendt calls this, "whole-number quanta...relatively easily demonstrated on the monochord." The World Is Sound, p. 62.

(27) Ibid., p. 25.

(28) Chia, Awakening Healing, p. 14.

(29) Ibid., p. 45.

(30) Jeans, Science and Music, p. 67. Or again as music analyst Berendt cites physicist Jean E. Charon, "Each particle...has its own spin, and all these spins vibrate together in the whole-number proportions of the overtone scale. This then is the prime model of mind and spirit." The World Is Sound, p. 125 citing Jean E. Charon: L'Esprit, cet inconnu (Paris: n.p., 1977).

(31) Bealieau, Music and Sound in the Healing Arts, p. 45.

(32) Pythagoras, for reasons (and with profound cultural implications) to be discussed below, limited his overt analysis to the logical type or order of information of ratios from which the notes of the scale are determined. I.e. space-time constructs, as the new physics has shown, are relative to the void. An example follows from physicist Nick Herbert in his chapter Wave Motions: The Sound of Music: "Just as sine waves are the natural vibrations of a stretched string, so spherical harmonics are the natural vibrations of an elastic sphere...Whenever a sphere vibrates, certain nodal circles appear where the sphere stands still." The multidimensional implications for quantum theory are derived from Fourier's Theorem that determines the fundamental wave of complex wave-forms by analyzing spatial frequencies, amplitudes and phase relations. Herbert, Quantum Reality, pp. 25-30.

(33) Jeans, Science and Music, p. 157, p. 153. A follower of George Ivanovich Gurdjieff states what happens when the natural free threshold or limit is reached (when the octave accesses the nothingness): "To increase the rate of vibrations of a material, we need to apply energy to it. Eg, to raise the temperature, you need to apply heat to a substance. In popular physics not much attention is given to the fact that the increase in the rate of vibrations is not always directly related to the rate of application of energy, i.e. applying energy at a constant rate does not always give a constant increase in the rate of vibrations. A very simple example is in heating water from ice to steam - there are two points, the point when the ice is at 0 degrees C, but not yet melted, and the point when the water is at 100 degrees C, but not yet steam. At these two points, one has to keep applying heat for a longer period of time for the temperature to rise....Now, the theory is that this pattern will occur for vibrations in any kind of material, and here we are talking about a wider category of material than physics usually deals with, for instance, one's own psychology." See http://www.geocities.com/Tokyo/1080/7law.html. This musical interval leap or whole-number multiple was the direct inspiration for Max Planck's "quantum leap" where the particle of energy mysteriously "jumps" from one atom to the next. Theorist and author Bruce Cathie has applied the interval leap to explore energy nodes on the planet and nodal links to other dimensions.

(34) John Keely. Universal Laws Never Before Revealed: Keely's Secrets - Understanding and Using the Science of Sympathetic Vibration. Peyton, Colorado: Delta Spectrum Research, Vibration Research Institute & Laboratories,1996-1999. p. 117. See http://www.svpvril.com/

(35) As Bateson discovers, "the Pythagoras theorem [developed from music theory] is all there in the axioms...no 'self evident' propositions but self-evident links. The essential requirement of tautology is that links between the propositions shall be empty - i.e. shall contain no information about the subject of discourse." Angels Fear: Toward an Epistemology of the Sacred (NY: Bantam, 1988), p. 60.

(36) Lu K'Uan Yü, Taoist Yoga: Alchemy and Immortality (NY: Samuel Weiser, Inc.), p. 3.

(37) Berendt, The World is Sound, p. 123 citing Jean E. Charon: L'Esprit cet inconnu (Paris: n.p., 1977). Berendt also cites music analyst Wilfried Krüger who remarks, "By establishing that time stands still, that 'place' is nowhere and everywhere, and that the mass of a particle moving at the speed of light (such as a photon) is equal to zero, nuclear physics approaches a threshold that mystics have approached, and still approach, from the other direction." Wilfried Krüger: Das Universum Singt (Trier: Editions Tréves, 1983).

(38) Bealieau, Music and Sound in the Healing Arts, p. 47; Berendt, The World Is Sound, p. 61.

(39) Jeans, Science and Music, p. 76. This is already an allusion to the development of bio-energy from the resonance of natural harmonious free vibrations.

(40) Ibid., pp. 153-154.

(41) Bealieau, Music and Sound in the Healing Arts, p. 47. Even the highly renowned music analyst Leonard Meyer of the University of Chicago, noted for emphasizing pluralism, states "the octave, fifth and fourth are basic, normative intervals in the music of almost all cultures." Leonard Meyer, Music, the Arts and Ideas: Patterns and Predictions in Twentieth-Century Culture (Chicago: University of Chicago Press), p. 289.

(42) Jeans, Science and Music, p. 161.

(43) According to Graham Hancock, "This proportion [golden section], which had been proven particularly harmonious and agreeable to the eye, had supposedly been first discovered by the Pythagorean Greeks." Graham Hancock. Fingerprints of the Gods: The Evidence of Earth's Lost Civilization (NY: Crown Publishing, 1996), p. 336.

(44) Edward Rothstein, Emblems of Mind: The Inner Life of Music and Mathematics. New York: Avon Books, 1995. p. 156, p. 159.

(45) Erno Lendvai, Bela Bartok: An Analysis of his music (NY: Stanmore Press, 1971), p. 29.

(46) (Wellesley: A K Peters, 1993).

(47) See Hancock, Fingerprints of the Gods.

(48) Keely, Universal Laws Never Before Revealed, p. 230.

(49) H.E. Huntley, The Divine Proportion (NY: Dover, 1970) p. 18.

(50) Chia, Awaken Healing, p. 119.

(51) Jeans, Science and Music, p. 164.

(52) Don Randel, ed. The New Harvard Dictionary of Music (Cambridge, MA: Harvard University Press, 1986), p. 618.

(53) Herbert, Quantum Reality: Beyond the New Physics, an excursion into metaphysics and the meaning of reality, p. 250.

(54) Chia, Awaken Healing, p. 17.

(55) Ibid. pp. 17, 173, 105, 337. Mantak Chia, Taoist Ways to Transform Stress into Vitality: The Inner Smile, Six Healing Sounds (Huntington, NY: Healing Tao Books, 1985).

(56) Meyer states: "The psychology of human mental processes: Those musical events, whatever their particular stylistic-syntactic premises, which are so structured that they conform to the Gestalt laws of pattern perception (the principles of good continuation, closure, return, and the like)-laws which are themselves perhaps a reflection of the neurophysiological organization of the central nervous system (CNS)-will be more redundant [not in a pejorative sense] than events which are incongruous with the natural modes of cognitive ordering." Meyer, Music, the Arts, and Ideas, p. 277. Similarly Bordwell states, "Chomsky has suggested that knowledge of language consists not of rules, but of 'principles.'" Making Meaning, citing Knowledge of Language: Its Nature, origin, and use (NY: Praeger, 1986)

(57) Leonard Meyer, Emotion and Meaning in Music (Chicago: University of Chicago Press, 1961), p. 92

(58) Meyer, Music, the Arts and Ideas, p. 284.

(59) Herbert, Quantum Reality, p. 71.

(60) Margaret Wertheim, Pythagoras' Trousers : God, Physics, and the Gender Wars (NY: W W Norton & Co, 1997).

(61) Technology can be created from the sound-current principles. Woodhouse in Paradigm Wars examines the potential of many examples that use sound-current non-dualism to create paranormal realities, like radionics, radioscopy, photo-acoustic spectroscopy, holography, and scalar electromagnetics. For instance Pythagoras, Ptolemy and Kepler were right about the harmony of the spheres: "the fact that from an unlimited wealth of possible orbits [the planets] have chosen precisely those which oscillate and sound in the proportions of undivided numbers prevalent in our 'earthbound' music." (derived from the angular velocity constants relative to the sun). Berendt, The World Is Sound, pp. 60-64. For the principles of resonance used to make nuclear waste non-radioactive, see Robert A. Nelson, "Transmutations of Nuclear Waste" in Nexus: New Times Magazine, Feb-March, 2000, p. 47. For a sound-current model of genetics that's an alternative to the corporate-state reductionist model see Derald G. Langham, "Genesa: An attempt to develop a conceptual model to synthesize, synchronize, and vitalize man's interpretation of universal phenomena," US International University: Ph.D., 1969. The same model from a Taoist perspective is Martin Schönberger, The I Ching and the Genetic Code: The Hidden Key to Life (Santa Fe, NM: Aurora Press, 1992).

(62) K.C. Cole, Sympathetic Vibrations, p.264, 275.

(63) Effie Poy Yew Chow and Charles T. Mcgee. Qi Gong: Miracle Healing from China. (San Francisco: MediPress, 1994). Paul Dong and Aristide H. Esser. Chi Gong: The Ancient Chinese Way to Health. (New York: Marlowe and Co., 1990). Dr. David Eisenberg. Encounters with Qi: Exploring Chinese Medicine. (New York: Penguin, 1987).

(64) Monica Isley, "Eastern healing method getting results for Two Harbors' Tom Gow," Lake County News-Chronicle, 2-3-2000.

(65) Yan, Xin, Lu Zuyin, Zhng Tianbao, Wang Haidong, Zhu Runsheng, "The Influence of External qi on the Radioactive Decay Rate of 241 Am. Proceeding of the First Tianjin Human Body Science Conference, Tianjin, China, Sept. 1989. Cited in Yan Xin, Hui Link, Hongmei Li, Alexis Traynor-Kaplan, Zhen-Qin Xia, Fen Lu Qi Fang, Ming Dao, "Structure and property changes in certain materials influenced by the external qi of qigong," Mat Res Innovat (1999) 2:349-359, Springer-Verlag.

(66) Dinghai Zu, et. al. "A Study of the Recuperation Function of Qi Gong on Hypertension Target organ Impairment," Journal of Clinical Cardiology, 1992; 8(2); Dr. Kenneth M. Sancier, Binkun Hu, "Medical Applications of Qi Gong and Emitted Qi on Humans, animals, cell cultures, and plants: Review of Selected Scientific Research," American Journal of Acupuncture 1991; 19(4): 367-377.

(67) Jeans, Science and Music, p. 165.

(68) Ibid., p. 166.

(69) For Partch's musical system see http://www.deandrummond.com/zoomprimer.htm#just intonation. For the Pythagorean Lambdoma see Joscelyn Godwin. Harmonies of Heaven and Earth: Mysticism in Music from antiquity to the avant-garde (Rochester, Vermont: Inner Traditions, 1995). Bela Bartok also created a Pythagorean system derived from the intuitive pentatony of the Magyar people-see Lendvai.

(70) For Sun Ra quote see http://www.holeworld.com/stellar.html

(71) Jeans, Science and Music, p. 168.

(72) Joscelyn Godwin, Harmonies of Heaven and Earth, p. 56.

(73) Berendt, The World Is Sound, p. 131.

(74) Jonathan Goldman. Healing Sounds: The Power of Harmonics. (Boston, MA: Element, 1996), p. 116.

(75) Rupert Sheldrake, A New Science of Life (London: Blond and Briggs, 1981). Or as Joseph F. Goodavage describes it, "...[On] the energy fields discovered by Drs. Harold S. Burr and Leonard Ravitz at Yale University's School of Medicine. Like polygraph expert Cleve Backster, who in 1966 discovered something he calls "primary perception" in plants, these medical men published numerous reports describing the existence of a complex field of energy surrounding every man, woman and child and every living thing on Earth. They call it the L-field or Field of Life - a refined form of energy which could be a kind of "higher octave" force existing beyond the familiar electromagnetic spectrum. These fields surround every cell and seed. Apparently in existence everywhere in the universe, they coalesce prior to the formation of the physical organism (and may survive its dissolution)." from Magic: Science of the Future (London: Signet, 1976), pp. 72-73.

(76) Beaulieau, Music and Sound in the Healing Arts, pp. 37-41.

(77) Chia, Awaken Healing, p. 261.

(78) Hai, Suma Ching. The Key of Immediate Enlightenment. Formosa, Republic of China: Suma Ching Hai International Association, 1996.. http://www.GodsDirectContact.org/

(79) Sri Vaishnavi Shrine, (Madras, India: The Sanmarge Sangam, 1967) pp. 76-77.

(80) Chia, Awaken Healing, p. 261, p. 62.

(81) Ilya Prigogine, Order Out of Chaos: Man's New Dialogue with Nature (NY: Bantam Books, 1984).

(82) Bateson, Angels Fear, p. 60.

83 Meyer, Music, the Arts and Ideas, p. 81.

(84) Lu K'Uan Yü, Taoist Yoga, p. 5.

(85) Bateson, Angels Fear, p. 24.

(86) Rothstein, Emblems of Mind, p. 29.

(87) Berendt also gives the broader context: "Chuang-tzu, the ancient Chinese sage, wrote 'What is one, is one. What is not-one, also is one.' And Erich Fromm notes: 'Paradoxical logic was predominant in Chinese and Indian thinking, in Heraclitus' philosophy, and then again under the name of dialectics in the thought of Hegel and Marx....Our Western concept of logic is strongly conditioned by Western language....Weizsacker points out that 'the philosophies are closely related to the grammatical structures of the language. The subject-predicate scheme of Aristotelian logic corresponds to the grammatical structure of the Greek declarative sentence...In his tome, Nietzsche noted that the 'astounding family likeness' seen in Western philosophies could be explained 'simple enough,' namely by their 'unconscious domination by the same grammatical functions'....By way of contrast, the thinking behind the Chinese and Japanese languages do not move in a straight line from the subject to the object with no aid of the verb. It circles around its object and envelops it until it is specified as precisely as the objects in our Western languages (which presupposes an inner predicate); in fact, specialists feel that these Asian languages are even more precise since they do not simply 'objectivate' but rather let subject and object 'become one' so that the active and the passive mode fall together...." Berendt, The World Is Sound, pp. 44-49.

(88) Bateson, Angels Fear, p. 117; p. 27.

(89) See To The Distant Observer: Form and Meaning in the Japanese Cinema (Berkeley: University of California Press, 1979).

(90) Robert Schmidt, "Phasis and Logos," presentation at FortFest Fall 1997 of the International Fortean Organization, MSS available at 532 Washington St., Cumberland MD 21502 or http://www.chironline.com/

(91) Peter Kingsley. Ancient Philosophy, Mystery, and Magic: Empedocles and Pythagorean Tradition (Oxford: Oxford University Press, 1995), p. 158

(92) Rothstein, Emblems of Mind, p. 238.

(93) Gregory Bateson, Mind and Nature: A Necessary Unity (Toronto: E. P. Dutton, 1979), p. 116.

(94) Capra, The Web of Life, pp. 83-84.

(95) Ibid., pp. 129-130, pp. 135-136.

(96) Martin Gardner, Fractal Music, Hypercards and More: Mathematical Recreations from Scientific American Magazine (NY: W.H. Freeman and Co., 1992), p.,3.

(97) Bateson had the same limit as Zizek. Fortunately Ken Wilber has also made the same point as myself regarding the limit of the primordial repressed.

(98) Slavoj Zizek, The Plague of Fantasies (New York: Verso, 1997). p. 92.

(99) Ibid., p. 208.

(100) Slavoj Zizek, Tarrying with the Negative, p. 165.

(101) Ibid., p. 192.

(102) Zizek, Tarrying with the Negative, p. 237.

(103) Dong and Esser, Chi Gong, p. 199.

(104) Zizek, Tarrying with the Negative, pp. 122-123.

(105) Rothstein, Emblems of Mind, p. 28.

(106) Lendvai, Bela Bartok, p. 24.

(107) Jeans, Science and Music, p. 157.

(108) Rothstein, Emblems of Mind, p. 29.

(109) Slavoj Zizek, The Indivisible Remainder : An Essay on Schelling and Related Matters (NY: Verso, 1996), p. 104.

(110) Rothstein, Emblems of Mind, p. 212.

(111) For jouissance as phi see Slavoj Zizek, The Sublime Object of Subjectivity, (London: Verso, 1989). For Pythagorean law of growth, divine proportion as phi see Hancock, Fingerprints of the Gods, p. 336 and Rothstein, Emblems of Mind.

(112) Pribram, Languages of the Brain: experimental paradoxes and principles in neuropsychology (Englewood Cliffs, NJ: Prentice Hill, Inc., 1971). See also Michael Talbot, The Holographic Universe (NY: HarperCollins Publishers, 1991).

(113) Zizek, The Plague of Fantasies, p. 32.

(114) Ibid.

(115) Haase cited by Berendt, The World Is Sound, p. 80.

(116) Slavoj Zizek, The Sublime Object of Ideology, p. 189. Or as Rothstein states, "The music 'in itself' is the abstract model whose essence defies even a purely formal analysis," Emblems of Mind, p. 212.

(117) Richard Leppert, The Sight of Sound: Music, Representation and the History of the Body (Berkeley: University of California Press, 1993), pp. 213-215.

(118) This is even after Wilber edited The Holographic Paradigm and other paradoxes: exploring the leading edge of science (Boston: Shambhala, 1982).

(119) Berendt, The World Is Sound, p. 145.

(120) See Wilber, Sex, Ecology, Spirituality for several references on "tribal consciousness" p. 52 and p. 166 and throughout the book. The conscious sustainable ecological practices of the world's indigenous practices are reviewed in Alan Thein Durning, "Supporting Indigenous Peoples," State of the World 1993: A Worldwatch Institute Report on Progress Toward a Sustainable Society (NY: W.W. Norton, 1993). For a review of the backlash against indigenous research see David Watson. Beyond Bookchin: preface for a future social ecology (NY: Autonomedia, 1996) and Jack Weatherford, Indian Givers: How the Indians of the Americas Transformed the World (NY: Fawcett Columbine, 1988). On the repressed history of the destructive U.S. take-over of Hawaii see Noam Chomsky, Year 501: The Conquest Continues (Boston: South End Press, 1993). See also Annette M. Jaimes. The State of Native America: Genocide, Colonialization and Resistance (Boston, MA: South End Press, 1992). Bruce E. Johansen. Ecocide of Native America: Environmental Destruction of Indian Lands and Peoples. Santa Fe, NM: Clear Light Publishers, 1995.

(121) Meyer, Music, the Arts, and Ideas, p. 172.

(122) Jacques Attali, Noise: The Political Economy of Music (Theory and History of Literature, Vol 16) (Mpls, MN: University of Minnesota Press, 1985).

(123) John E. Peck, "Nonequilibrium Perspectives and Indigenous Knowledge for Community Management of Natural Resources in Zimbabwe," (MS, Geography 920, University of Wisconsin-Madison, 1996).

(124) John Chernoff, African Sensibility: Aesthetics and Social Action in African Musical Idioms (Illinois: University of Chicago Press, 1979). There's a large literature proving the same regarding indigenous cultures and their sophisticated understanding of spiritual-philosophical concepts: Frances Densmore, Chippewa Customs (St. Paul, MN: MHS Press, 1929, reprint edition, 1979); Frances Densmore, Chippewa Music. Bureau of American Ethnology Bulletins. MHS Press, January 1910, reprint edition); Charles Boiles, Man, Magic and Musical Occasions (Montreal, Quebec, Canada: University of Montreal Press, 1978); Marina Roseman, Healing Sounds from the Malaysian Rainforest : Temiar Music and Medicine. Comparative Studies of Health Systems and Medical Care, Vol 28. (Berkeley: University of California Press, 1993); William K. Powers. Sacred Language: The Nature of Supernatural Discourse in Lakota (London: University of Oklahoma Press, 1986).

(125) Wilber, Sex, Ecology, Spirituality, p. 38.

(126) 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).

(127) Berendt, The World is Sound, p. 126.

(128) Ibid., p. 154 from Gerhard Nestler: Die Form in der Musik (Freiburg and Zurich: Atlants Verlag, 1954).

(129) Berendt, The World Is Sound, p. 174.

(130) Capra, The Web of Life, 292-294.

(131) Kingsley, Ancient Philosophy, p. 203, p. 198, p. 256. The same Pythagorean ancient wisdom of basic Universal Truth is 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).

(132) Ibid., p. 108, p. 110.

(133) Ibid., p. 3.

(134) Ibid., p. 203.

(135) Ibid., p. 119.

(136) Ibid., p. 252.

(137) Personal communication, Aung Koe, co-director of Minnesota Free Burma Coalition, March, 2000.

(138) Kingsley, Ancient Philosophy, p. 236.

(139) Ibid., p. 298.

(140) Keulartz, p. 110.

(141) Bateson, Angels Fear, p. 108.

(142) For this well-researched important history see Morris Berman. The Reenchantment of the World. (New York: Bantam, 1989) and Coming to Our Senses: Body and Spirit in the Hidden History of the West. (New York: Bantam, 1990).

(143) For the misguided spiritual motivations of Monsanto and Cargill see Brewster Kneen. Farmageddon: Food and the Culture of Biotechnology. (New York: New Society Publishers), 1999.

(144) 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 a leading proponent of this deterministic inaccurate use of systems theory. The same co-optation is expressed by E.O. Wilson, Consilience: The Unity of Knowledge. (New York: Knopf, 1998).

(145) Keulartz, The Struggle for Nature, p. 140.

(146) David Watson, Beyond Bookchin: Preface for a future social ecology (NY: Autonomedia, 1996).

(147) Noam Chomsky, the most-well known proponent of anarchism, bases his theory in the arguments of freedom found in classical liberalism. 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).

(148) Chia, Awaken Healing, p. 24.

(149) Vandana Shiva, Biopiracy: the Plunder of Nature and Knowledge (Boston: South End Press, 1997), p. 111, pp. 31-33. For further connections between sovereignty and spirituality see Staughton Lynd, Intellectual Origins of American Radicalism (NY: Vintage, 1969).

(150) This phenomenon of 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.

(151) Keulartz, The Struggle for Nature, p. 41; pp. 107-108.

(152) Rosi Braidotti, "Towards Sustainable Subjectivity: A View from Feminist Philosophy," in 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.

(153) Dissipative structures are explained by the resonance principles modeled by the comma of Pythagoras. Corporate-state policies have instituted a faster rate of extinction than any time in planetary history according to a recent survey of professional biologists-see Earth Island Journal at http://www.earthisland.org/ and Rainforest Action Network at 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).

(154) Kingsley., p. 162.

(155) Capra, The Web of Life, pp. 296, 299, 300. For the best overview of how to address this clash see Paul Hawken, Amory B. Lovins, L. Hunter Lovins. Natural Capitalism: Creating the Next Industrial Revolution (NY: Little Brown and Co., 1999). C.A. Bowers, The Culture of Denial: Why the Environmental Movement Needs a Strategy for Reforming Universities and Public Schools. (New York: SUNY Press, 1997).

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