Youth, and their/our desire for securing a more just and harmonious future is the primary inductive force which is pulling this essay into existence.

Young people who have not yet added the concentric layers of experience over their youthful soft-centre, ... will be well positioned to understand this epilogue, even without having gone through the body of the essay itself, to which this epilogue refers.

Youth still retains the understanding, which the culture will, as they age, try to have them cover over and obscure, ... the understanding that rhythm and harmony are the primary reality, ... and that materiality is secondary. Youth, through their musical involvement, implicitly understands that rhythm and harmony are pure 'relativity', ... pure 'geometry' in Kepler's terms, which precede materiality and which constitute 'possibility' which has not yet precipitated into actuality. Rhythm and harmony 'hang in the air', ... they are the 'cool' which will bring a party into being. Rhythm and harmony are an aboriginal 'song' which sings the material world into existence. They constitute the world of possibility which our western culture asks us, on entering adulthood, to subordinate to the world of actuality.

Our current adult society insanely believes that the world of actuality is the primary world. I say 'insanely' because all of our experience denies this inverted primacy, and so, also, do our modern sciences.

In a process of transgenerational re-infection, the elders of the western power structure assume their responsibility for 'colonizing' the minds of youth, extending and intensifying the exclusionary and hierarchical control practices which give selective access to those who respond best to these 'inverted primacy' teachings, ... cultivating in this manner, their own replacements in the power structure so that western colonialism can be securely perpetuated.

It will be up to youth, ... the transgenerational emergent flow of youth, to break this vicious cycle of western psychic colonialism, ... it will require amplification of the continual flow of young thoughts coming from pre-colonized minds, and which are still able to 'tune in' to, and respond to, the rhythms and harmonies of nature.

As Taiaiake Alfred says in his 'Indigenous Manifesto' ('Peace, Power and Righteousness'); "... most urgently [in the restoration of a more just and harmonious future] we must begin to re-create a place of honour and respect within our societies for young people."

In using this word 'future', my impression is that he is referring to the emergent future and not to the 'linear future' measured in years. My impression is that he is in accord, as I am with the curved space notion that; 'there is no way to harmony, ... harmony is the way', .. as the Buddhist's say in the context of happiness.

All of modern physics attests that space-time is a whole, ... a harmonic unity, ... and that the harmonic (wave) relationships are in the primacy, ... whether or not there are 'standing waves' (aka 'matter') in a particular region of space-time. Modern physics and our own experience inform us that 'space dances', ... and that this 'aitherial fire' is the primary nature of our reality, ... that material function and structure and causal transactions are secondary, 'induced' features.

You needn't listen to this writer's 'voice', ... or, as Heraclitus would say, ... 'listening not to me but to the Logos (to the 'space-dancing') it is wise to agree that all things are one.' And, you can equally listen to the modern physicists, ... the physicists such as Schroedinger and Einstein who came up with relativity and quantum physics through their search for understanding 'the way the world works', ... and I would distinguish them from the majority of today's modern physicists who have turned their back on the pursuit of understanding 'the way the world works', and are instead pre-occupied with understanding the meaning of relativity and quantum physics.

In Einstein's summing up of the general theory of relativity, he says; "Recapitulating, we may say that according to the general theory of relativity space is endowed with physical qualities; in this sense, therefore there exists an ether. According to the general theory of relativity space without ether would be unthinkable; for in such space there not only would be no propagation of light, but also no possibility of existence for standards of space and time (measuring -rods and clocks), nor therefore any space-time intervals in the physical sense. But this ether may not be thought of as endowed with the quality characteristic of ponderable media, as consisting of parts which may be tracked through time. The idea of motion may not be applied to it."

One can bring into connection in the mind, a child's natural affinity for rhythm and harmony, ... the einsteinian ether as just described and Kepler's following statement from 'Harmonies of the World';

"Why waste words? Geometry existed before the Creation, is co-eternal with the mind of God, *is God himself* (what exists in God that is not God himself?); geometry provided God with a model for the Creation and was implanted into man, together with God's own likeness --- and not merely conveyed to his mind through the eyes."

What is visual, is by all accounts 'secondary'. What is primary, is relational interference which exists even in the absence of ponderable media, aka 'matter'.

The so-called 'lines of force' of a magnetic field, while they cannot be construed to 'move' in a physical sense, involve the notion of 'oscillatory interpenetration', ... of co-dynamical male-female coupling within an etherial unity, ... within 'possibility space'. That is, ... the duality of an independent male 'pole' and an independent female 'pole' do not arise until we 'go down into' the secondary space of actuality. Prior to our dropping out and discarding the relational interference information, the two poles are inseparable features of a harmonic whole.

Our western culture keeps repeating to us; 'It doesn't count if it is not in the world of actuality, ... possibility space ('ether', 'field') is too ambiguous a thing to deal with, ... 'You can't manage what you can't measure'.

Now that is an arbitrary attitudinal choice which flies in the face of modern physics and experience, ...it flies in the face of a child's experience, in particular.

As Einstein said, the ether comes before 'measuring instruments', and there could be no measurements without the 'ether', ... so we of the modern western culture seem to be following in the footsteps of Parmenides, who found his birthing process to be so untidy, that he denied it, and came up with the abstract, absolute, bivalent notion that 'things either exist, or they do not', ... and our culture continues to embrace this no-fuss, no-mess abstract foundation for perceiving reality, ... a foundation which is the source of an exponentiating dysfunction.

Before something exists, it exists as a harmonic possibility, ... and a confluence of needed relationships in the containing environment is an essential requirement for the precipitation of material-causal events. Anything and everything we do is made possible by the confluential harmonies in our containing environment which keep our physical reality 'together' in the continuing space-time evolutionary flow..

So the primary reality is that 'space dances', ... and this already says that 'space-time' is an unbounded whole because one cannot speak about harmonic motional potentials and separate space and time. Dr. Denis Gabor made that point very clearly in his 'Theory of Communications', ... but only adults have looked at that stuff, and western adults have chosen to ignore it for over fifty years. His theory, like Einstein's says that information is complex, ... there is an implicit, relational interference aspect to nature and there is an explicit material aspect, and the material aspect on its own is a lesser, or secondary entity which derives from the complex (dipolar) informational unit.

So, we have dual worlds of perception, ... an 'invisible' possibility space characterized by pure relativistic relationships (Einstein's 'ether') and a 'visible' secondary, derived world of material perception, ... an actuality space characterized by material structures and their causal transactions.

As Einstein notes, we have the concept but we have not yet developed an overall mathematical theory which eliminates all dependencies on matter. This does not weaken the concept, since it is a concept which has been validated by all manner of experience and observation, ... just as the fact that we did not have the mathematics of non-euclidian space until the nineteenth century did not invalidate the concept of curved space-time. The curved space-time of the non-euclidian mathematical convention is not the primary 'item' to focus on. The primary item is the perceptual capacity we have always had for which mathematicians have attempted a mathematical description (Poincare); e.g. non-euclidian 'spherical space'. Similarly, with respect to the 'General Theory of Relativity', the primary focus cannot be the mathematical formulation of the theory; i.e. ... not its stand-alone value as an invention of mathematical physicists. The primary focus and value must be attached to the implicit concepts, ... for which the mathematics represents an attempt at a description of the behavior of the natural world, ... a natural world which exists with or without mathematicians and equations. The natural world does not stop 'working the way it works' merely because we have not yet succeeded in inventing the mathematics to articulate our implicit conceptual understanding.

Newtonian science was facilitated by the invention of differential calculus, ... this gave us the means whereby we could fashion a handy approximative description of 'the way the world works', ... Newtonian physics was not an explanation of 'the way the world works'. Its first law, its very foundation, includes a dependency on an 'inertial frame', which, by the theory of relativity, is either unattainable or unprovable. Newtonian physics is a self-consistent descriptive paradigm which is now a tiny contained feature within the broader landscape of relativity which will someday, perhaps, itself be a tiny contained feature within the broader landscape of whatever label we choose to apply to its 'meta-relativity' successor theory.

In spite of the fact that science is only a descriptive approximation, it is only our western culture which does not 'accept' our own demonstrated natural capabilities until and unless they have been validated by science, as the main essay indicates.

For the purpose of moving towards a just and harmonious state of the world, it is important that youth know that our culture, at a heavy price in terms of human and environmental discord, is denying the experientially validated nature of the world because science has not yet brought home the theory to validate what we already know to be the case. This situation, the potential for which is described by Goedel's Theorem (the second of these theorems of undecidability; "There is no constructive procedure that will prove axiomatic theory to be consistent", ... has set up the conditions for whole-and-part conflict and schizophrenia in our society.

Kepler observed how this inconsistency, in his own day, grew out of the use of simplifying assumptions;

"As regards the academies, they are established in order to regulate the studies of the pupils and are concerned not to have the program of teaching change very often: in such places, because it is a question of the progress of the students, it frequently happens that the things which have to be chosen are not those which are most true but those which are most easy. And by that division in things which makes different people form different judgements, it so happens that certain people are in error contrary to their own opinion."

Kepler had noted that in our solar system, which he postulated to be an 'archetype' for the relationship between 'harmony and structure', ... an archetype both in the physical nature of our world and in the nature of our 'intellection', ... that the harmony of the container (the 'ether' or environment) was always in a natural primacy over the dynamics of the parts. In the case of the solar system, he observed that the individual planetary orbitals must 'give way' ('nachgeben') to the simultaneous harmony of whole-and-part of the overall system of sun and planets, ... a characteristic of their co-dynamics which could not be deduced from the individual planetary dynamics. Thus, to teach and follow simplified theory in its own right, without taking into account whole-and-part harmony, ... is to put the part into conflict with the whole, ... a conflict which modern technology, applied independently to the 'parts', continues to amplify.

Kepler made this observation, which is consistent with all modern physics, ... in 'The Epitome of Copernican Astronomy', four centuries ago. Modern youth are currently being taught; i.e. they are coming out of the educational program, understanding the contrary to this primacy of whole-and-part harmony over mechanical approximation, and are not being informed as to the price to be paid for this unnatural inversion.

Today's youth, in asking WHY the mechanical-over-harmonic?, ... deserve a response.

The penultimate item in this epilogue deals with the sexual aspects in the essay. Like the psychology professor who was mentioned in the essay (who I don't know personally, but whose situational 'geometry' was congruent with my own experience), ... I too have struggled with what to include in the written text of my essays, and what to withhold. The four-letter words for the male and female genitalia in the story of 'Dleif and Field' came out that way in a rapid intuitive writing of the story. When the time came to share it, ... I considered changing the words to more 'politically correct' ones, however, it 'didn't work', .... the whole-and-part harmony of the thoughtflow which had been precipitated into that essay back in August '97 didn't support the replacement of those words with, for example, 'vagina' and 'penis'. Instead of suppressing the words, I suppressed the extent of sharing of the story, ... which was a geometrically important and insightful story for me, ... one which helped bring things 'into connection', ... and the handful of young people (18 yrs - 21 yrs) that I shared it with also found it insightful.

As I see it now, the point is this; , ... our culture, in its fear of the uncontrolled pursuit of pleasure, ... tries always to impose a functional view on such terminology, ... and the word 'vagina' takes us back into the domain of material-causal analytics, ... it is part of the 'reproductive system' which 'does things', ... and similarly for the world 'penis'. But the words 'cunt' and 'cock' detach from that and very bluntly suggest 'purpose', ... the 'hole which wants to be filled', and 'the part which wants to fill the hole', ... and 'to hell with' function and analysis.

But if one listens to Dleif and Field, ... the story goes well beyond 'the pleasure principle' of Sigmund Freud, ... it says that the aesthetic 'harmony of whole and part' is the inductive pull, rather than 'pleasure-purpose in its own right'. Youth understands that they are immersed in a containing environment and that they must modulate what they do in privacy so that they do not 'get ahead of the beat', .... that they 'ne va plus vite que le violon', ... because, as they are well aware, when one gets ahead of the beat, it is like breaking the sound barrier and you no longer have phaselock with the relational links you need to main coordination, with the result that one becomes awkward and mechanical, bumping into the container instead of jamming, ... not 'cool'.

Meanwhile, western adults whose acculturation has made them forget about the natural coordinating guidance provided by etherial harmony of whole-and-part (as the adults of the aboriginal, zen and taoist traditions tune to) try to manage this hugely powerful sexual inductive force by means of fear-based controls. And the myth of the HIV viral CAUSE of AIDS is one of the cruellest which has been perpetrated by a people on themselves in our history, ... sending many to premature and unreconciled deaths.

Young people who are unaware of the non-establishment views would be well-advised to visit the websites pointed to by http://www.oikos.org/aids/links.htm and http://colman.net/aids/. There is no need for verbatim acceptance of particular statements of views, ... but by reviewing the various positions on this question, which are not being made available through the media, and by asking oneself why Nobel scientists would risk their reputations by associating with ideas which severely contradict the views and actions of the establishment, one is likely to come up with a very different view of AIDS (and our culture) as do the following commentators;

Peter Duesberg, retrovirologist, [Professor of molecular biology at Univ. of California at Berkeley] member of National Academy of Sciences: "HIV is just a latent, and perfectly harmless, retrovirus that most but not all AIDS patients happen to carry. To say that HIV is the cause of AIDS is to cast aside everything we know about retroviruses... The HIV theory is inconsistent, paradoxical, and absurd..."

Duesberg has been much maligned by the establishment for his position, and his research funds (originally emanating from drug companies) cut off. He is far from alone, however;

Walter Gilbert, Nobel Prize for chemistry 1980 & professor of molecular biology Harvard: [says of Peter Duesberg] "is absolutely correct in saying that no one has proven that AIDS is caused by the AIDS virus. And it is absolutely correct that the virus cultured in the laboratory may not be the cause of AIDS... I would not be surprised if there were another cause of AIDS and even that HIV is not involved."

Professor Serge Lang, Yale University: "There does not even exist a single proper definition of AIDS on which discourse or statistics can reliably be based... CDC calls these diseases AIDS only when antibodies against HIV are confirmed or presumed to be present. If a person tests HIV negative, then the diseases are given another name."

Neville Hodgkinson, writer London Sunday Times: "An authoritative new study has uncovered powerful evidence that the 'Aids test' is scientifically invalid, misleading millions into believing they are HIV positive when they are not infected with the virus... They have heightened concerns that the spread of Aids in Africa has been wildly exaggerated."

Kary Mullis, inventor of PCR test, Nobel Prize Chemistry 1993: "They got some big numbers for HIV-positive people [in Africa] before they realized that antibodies to malaria -- which everyone in Africa has -- show up as 'HIV-positive' on tests."

What is contained in many of the technical arguments which argue against HIV as being the 'CAUSE' of AIDS, is the relativistic view of 'relational interference', as suggested in a book by Robert Root-Bernstein (a professor of physiology at Michigan State University), 'Rethinking AIDS; The tragic cost of premature consensus' ; The Free Press/Macmillan USA 1993, 527 pages, ISBN 0-02-926905-9.

The book's title and the review, ... speak to how our culture, as Kepler described, ... tends to home-in on simple causal approximations, ... in this case a statistical link between the presence of HIV in AIDS sufferers, ... that becomes a false 'reality' ('false' because it is an over-simplified and synthetic view of more complex relational phenomena) which then becomes the basis for action. This story appears to be 'the story' of our western culture as a whole, with its belief in a 'causal reality' out of the context of container-constituent coevolutionary effects (relativity);

"Abstract - 'Rethinking AIDS': Since 1983 it has been considered an established fact that the presence of HIV is the sole and sufficient cause of the disease known as AIDS. A closely related assumption has also been that AIDS is something new and unprecedented in medical history. These assumptions underlie our whole approach to tracking and containing the spread of AIDS, treating the disease itself, and determining new avenues for medical research. But now, in a pathbreaking book, Robert Root-Bernstein shatters these assumptions and reopens fundamental questions concerning what we really know about AIDS.

Explaining in detail the working of the human autoimmune system and effectively deconstructing the conventional wisdom about AIDS, Root-Bernstein then presents alternative "multifactorial" models of AIDS, which view the disease as resulting from numerous synergistic insults to the immune system, including HIV, and autoimmune models, in which these insults initiate a civil war within the immune system itself. In this view, a person must already have some impaired immunity - whether from illicit and prescription drug use, promiscuity, anal exposure to semen, transfusion, malnutrition, other microbial infections - in order to contract HIV in the first place. Root-Bernstein thus refocuses attention on specific controllable factors that may determine, rather than increase, our risk of AIDS. He also offers hope to those with HIV that they may yet survive infection by eliminating exposure to these controllable factors."

.... As Johannes Kepler said four hundred years ago, ..."it frequently happens that the things which have to be chosen are not those which are most true but those which are most easy. And by that division in things which makes different people form different judgements, it so happens that certain people are in error contrary to their own opinion." That is, the 'bottom-up' development of reasoning, from a base of simplified axiomatic assumptions is a 'constructive procedure', and by Goedel's Theorem, "There is no constructive procedure that will prove axiomatic theory to be consistent", ... i.e. there is no logic which can prove itself to be 'reasonable'. Rational thought cannot be validated by rational thought, ... it can only be validated by relational thought, ...by "bringing a multitude of real and imaginary experiences into connection in the mind".

The fears of our purificationist western culture, ... that there exists no natural 'damper' to 'the pleasure principle'. And indeed, there is none if one accepts the abstraction of a bivalent 'good' and 'evil' reality and either abandons the 'whole-and-part' harmony in nature or assumes that it does not apply to man, since he is 'above nature. This fear of undamped pleasure-seeking leads on to management by 'fear', of the type which has been pointed out by Dr. Youqin Wang in his 'Oedipus Lex' essay cited in the essay. Fear-based management is seen as the last bulwark protecting us against the threat of chaos, as is evident in Pope John Paul II's 'Fides et Ratio' encyclical;

"Once the idea of a universal truth about the good [and therefore 'evil'], knowable by human reason, is lost, inevitably the notion of conscience also changes. Conscience is no longer considered in its prime reality as an act of a person's intelligence, the function of which is to apply the universal knowledge of the good in a specific situation and thus to express a judgement about the right conduct to be chosen here and now."

That conscience, guilt and fear are the 'management' tools of our society, ironically, arises from the assumption that man is 'above nature' and is thus 'beyond' the utility of 'tuning in' to the harmony of whole and part, ... which is nature's way of managing. If we see ourselves as constituents of our own container, Nature, ... it is then natural and 'sane' to embrace the rhythms and harmonies of nature as our management resource. But if we see ourselves as detached and alienated from nature, then we are forced to invent our own management techniques, and what we in the west have invented, in addition to brute-force control, ... is the abstract notion of absolute good and absolute evil, and a management technique based on purification and the fear of evil in ourselves and in others. Those dead and dying of AZT because of the fear of the evil of AIDS inside of them, appear to be victims of cultural aberrance analogous to the heretics who were burned at the stake in the times of the Inquisition. It appears that, subliminally, AIDS is seen as retribution for unmitigated pursuit of pleasure.

Not surprisingly, the 'geometries' of quantum physics and relativity give some insights on issues of sexuality, and this angle of investigation has been approached by David Schnarch, a professor of psychiatry at Louisiana State University and a clinical psychologist with a great deal of experience in sexual therapy and health care. His 'quantum model of sexuality' goes beyond the euclidian 'cause-and-effect' pleasure functioning of physical sexuality, into the container-constituent-coresonant realm of intimacy. In this respect, Schnarch's model can be likened to the Tantric tradition of the Buddhist philosophy wherein sexuality is one of the means of achieving enlightenment. Sex in this case is approached with open-eyes and is characterized by trust and mutual respect, ... a trust and respect which can be seen through eye contact. Open eye contact can put two conscious minds into co-resonance, and thus in joint resonance with the containing environment, ... it can close a triadic loop and establish the conditions for container-constituent wholeness or 'harmony of whole-and-part'.

In Schnarch's terms, intimacy is not about the mutual, 'you scratch my back and I'll scratch yours' pursuit of pleasure, but about authenticity, cultivating a whole-and-part harmony which is faithful to 'who one is'; i.e. 'Self-validated intimacy sounds like; "I want you to know me before I die." . . . "Intimacy, it should now be clear, is not always soothing and doesn't always 'feel good'. It is, however, how we forge ourselves into the people we would like to be."

As he goes on to say; "Normal sexual styles are designed to *limit* intimacy to tolerable levels, while getting one or both partners to orgasm. Intense intimacy makes people nervous, particularly during sex. Therapists (who often have no greater capacity for intimacy than anyone else) have created a technology that can jumpstart your body and bring you to orgasm while it destroys intimacy."

He further maintains that; "One of the great myths of American culture is the belief that we achieved sexual liberation in the 1960's. That was the era we convinced ourselves that sex is a natural function and gave ourselves permission to have sex. The squeaky clean effectiveness of 'the new sex therapy' encouraged our technocratic society to believe we could break sex down into its component parts with the right technology, study it and subdue it. We were about to discover the secrets of eroticism the same way we we had cracked the atom." ... "Western culture, however, has been highly sex negative (and continues to be in subtle ways). This is a result of the mind-body duality that has dominated Western thinking for centuries. For too long, society has preached that liberation of the soul involves rejecting the pleasures of the flesh. In reality it occurs through sexual development and feeling good, rather than self-abnegation.

It seems, according to Schnarch's data, that relatively few sexual partners attain the state of intimacy that is possible, and which a minority do succeed in attaining. The situation appears to be analogous to the geometry of pool where if one is always focused on 'shots', ... one will never even see 'shape', ... the subtle reciprocal realm of container-constituent relational interference, ... a reciprocality more poetically alluded to by the words of T. S. Eliot;

. . . . . . . . Not known, because not looked for
. . . . . . . . But heard, half-heard, in the stillness
. . . . . . . . Between two waves of the sea.
. . . . . . . . Quick now, here, now, always--
. . . . . . . . A condition of complete simplicity
. . . . . . . . (Costing not less than everything)
. . . . . . . . And all shall be well and
. . . . . . . . All manner of thing shall be well
. . . . . . . . When the tongues of flames are in-folded
. . . . . . . . Into the crowned knot of fire
. . . . . . . . And the fire and the rose are one.

In those that do attain self-validating intimacy in sex, ... there is, according to Schnarch, a documented phenomenon termed 'age shifting'; "Age Shifting is another phenomenon. You may be holding your partner's face in your hands and suddenly see, in a very loving way, what he or she will look like older, or exactly what he looked like when he was eight years old. It is very moving. In the timeless connection of profound sex --- if we have the strength, and that is an important caveat --- we have the opportunity to drop our mask, to drop our character armor, and to let ourselves be seen behind the eyeballs, metaphorically and literally. It's where we see ourselves and our partners against the backdrop of the mystery (and absurdity) of life."

So, there appears to be a natural damper, or rather 'stabilizer' to keep the pursuit of sexual pleasure from 'getting out of hand', which is of a 'positive-' rather than 'negative-feedback' nature, and it is called 'intimacy', a state that further augments pleasure, by bringing pleasure into coresonance with the harmony of whole-and-part. According to this 'quantum theory of sex', ... it's not chaos which will arrive if fear and guilt-based sexual management are abandoned, ... it's love.

Finally, the notion of non-euclidian space wherein space-time is seen as a continuum, seems to trouble our western minds, ... as if this non-linear way of looking at things (the child's-eye-view, in fact) is somehow odd. However, if one reflects on it, ... the linear notions of 'history', 'progress' and 'chronological time' are clearly at odds with our experience, ... since they suggest that historic events are events fully in the 'past', ... that they are 'completed action' for which we must use the appropriate grammatical 'past tense' for. But is our own 'youth' completed? Do we not still have access to it? Does it not continuing to 'transform us'? And if so, how can it be 'fully in the past'?

When I walk up to the top of Mont Royal, ... I usually take a break and stop inside the Chateau at the summit, and am always aware of the murals showing the history of Hochelaga- Montreal since 1642, ... the Iroquois, Cartier, Maissoneuve, and many other historical figures, and then, on stepping outside to be greeted by the magnificent panorama of this huge city on the Saint Laurence, ... on a clear winter's night illuminated by millions of tiny lights straddling both banks of the river and stretching out towards the horizons, ... one can imagine the space-time 'blooming' of this city, ... like the blooming of a well cultivated garden in the spring, ... in the mind's eye one sees this in terms of space-time emergence rather than as a linear succession of causal events. I feel no compulsion to impose a linear-causal analytic frame over the top of this blossoming. And why not visualize the city's development in terms of an induced transformation, pulled forth and precipitated by the spherical, harmonic flowfields of possibility space. Europeans are not pushed here, ... a repulsive pushing force from a location on the outer surface of a sphere does not 'cause' local accumulations on the other side, ... the inhabitants of Montreal were sucked here, ... I know I was.

Space-time sucks, and I, for one, wouldn't have it any other way.

* * *

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