The World as Object or the World as Process

Contrasting the Western Worldview of Objects with the Native American Worldview of the World as Process.

BfV5Z6mCcAAIxIl.jpg-largeWe have been taught that everything in the universe is made of things called atoms, which in turn are made of still smaller sub-atomic particles.

I will affirm that our world is constructed of theoretical things called atoms, but Western science with its fixation on objects and reductionist approach to nature has literally missed the bigger picture.

When we look at the phenomenal world, we see objects or clumps of organized atoms in motion. The Western mind has fixated upon the objects themselves to try and understand the most fundamental properties of the universe.

Below are three excerpts from an article covering a meeting between various academics as they discuss the essential difference between Western and Native American views of reality. The article link is found at the end of this report.

Nancy Maryboy, Ph.D., a Dine/Cherokee cosmologist from Arizona says; “the Western view looks at ego, self and the boundaries between self and other while Native languages talk about relationships and process. That’s why Native people introduce themselves by clan”.

“Another significant difference is that Native languages are verb based, while English is structured on nouns”.

“Nouns are snapshots of a flowing reality,” Alford said. “A person from a noun-based language such as English is programmed to watch dancers”, he explained, “while a person with a verb-based perspective would see or feel the experience of dancing”.

The laws of motion form the foundation of Western physics. Western science has simply failed to discover the underlying order inherent in the periodicity or circularity of motion due to its obsession with things (nouns) versus the process of things (verbs). 

No Word for Time
The Western idea of time has no correspondence in pre-colonial Americas. Western academics cannot even agree on a definition of time.

Movement is the closest word the Maya, the undisputed masters of calendrics (time keeping according to celestial movements), have for time.

From my vantage point, time and movement are one and the same. Without movement we cannot measure time. Our sense of time is derived from the Earth’s spin movement.

A day can be described as 24 segments of movement we call hours, or 1440 segments called minutes, or 84,400 segments called seconds, and so on. See The Question of Time for more details.

Time in the modern Western world has become mechanized as movement divided into segments according to clocks designed to keep pace with the Earth’s rotation. In clock free societies a day-night cycle is the fundamental unit of time (movement).


Enter the Cellular Automata

The noun encultured thinking of the Western mind has great difficulty with the concept of time. This is perhaps one of the fundamental reasons why Western physics cannot relate all of its theoretical things into a clean and simple understanding of how the universe is fundamentally constituted and organized.

According to the renowned physicist Roger Penrose, physics is in a quandary and in need of large scale revision. It would be too much of a headache to disentangle the Western scientific worldview of the most fundamental strata of reality – Quantum Mechanics, so instead I will describe the Mesoamerican worldview of the cosmos.

It would then be a matter of adapting Western physics concepts to a model that does describe reality at every level.

There exists a Western physics model known as Digital Physics theory, and it very closely resembles the Mesoamerican model of reality as codified by the 260 day Tzolkin Code.

Digital Physics is not some fringe theory either, as it seems to be gaining adherents, and is already well regarded by some very well known physicists including the Nobel laureate Gerard T’ Hooft.

So what I am describing is not as radical or outlandish as it may seem. An obvious question arises. How could a pre-techological culture ascertain the invisible structure and organization of reality?

One of the challenges posed by Quantum Mechanics (QM) is that physicists don’t know how to show or describe the workings of QM at our every day level of reality. They resort to classical physics to describe our everyday world.

There exists a significant linguistic and theoretical chasm between the world described by QM and our every day experience of the world. The universe is a seamless continuum of energy-matter configurations. Therefore any theory of the most fundamental strata of reality must also describe the everyday world of human scaled events.

The ancient Mesoamericans did not know about the existence of the microscopic world. But they did understand the workings of the macroscopic world better than any other culture.

Their knowledge of astronomy, up until the invention of the telescope, was unparalleled in the world. Mesoamerican astro-calendrical science is still the most comprehensive knowledge base of celestial movements and their categorization.

Western calendrics starts and ends with the artificial and ridiculously constructed Gregorian calendar. Not that Mesoamerican astro-calendrical science is beyond the understanding of Western science, but for some reason astro-calendrical science has not been developed in the West.

Perhaps that situation is due to the fact that Western calendrics has remained the province of the outdated institution that devised it – the Roman Catholic Church. There are, at best, a few hundred people worldwide who understand the depth and intricacy of Mesoamerican Calendrics (MAC).

The Tzolkin Code is understood by even fewer people. In fact I know of only one published researcher who has described the Tzolkin Code in any kind of systematic detail. It is quite likely that my description of the Tzolkin Cycle and Code is perhaps the second intensive investigation of the TCC.

My work on the Tzolkin is based on the Argüellen interpretation. Jenkins and Calleman, perhaps the two most widely recognized names in Independent Maya studies, have not produced any work that I am aware of describing the Tzolkin in scientific detail.

We owe our ignorance of Mesoamerican calendrical science to the genocidal and cultural imperialism of the Judeo-Christian Culture Complex. The invading Spanish managed to burn all but four Maya manuscripts. Those surviving the genocide where then forced to abandon their worldview for the dysfunctional Judeo-Christian worldview of reality.


“The Great and Venerable Mechanism of the Universe”?

Back to the question of Mesoamerican knowledge of the fundamental and universal order of reality. By observing the macroscopic realm the Mesoamericans discovered cycles in the movement of the stars and planets.

They also discovered cycles in the movement and quality of nature inclusive of human social reality. Those cycles are encoded in the 260 day Tzolkin calendar. They mapped and charted what they could see with the naked eye.

The Mesoamerican Tzolkin Code could very well be the equivalent to the highly sought after physics “Theory of Everything”. The Tzolkin Code is “the order of the universe” according to the Mesoamericans, and my studies.

If indeed the Tzolkin Code charts natural cycles and rhythms, then those cycles must by logical, and out of physical necessity, emerge from the smallest realms.

Tzolkin is a Mayan word meaning “the sequence or count of days”. This is not a very telling phrase given the social and scientific import I attribute to the Tzolkin.

The Aztec term for their calendrical version of the Tzolkin is “teoilhuicatl apaluaztli ollin tonal machiotl” and it gives us a much more revealing clue into the magnificence encoded by the Tzolkin. The Aztec phrase means “The Great and Venerable Mechanism of the Universe”. And my 14 year study of the Tzolkin Code compels me to acknowledge the grandiose name as fitting.


musiciansIntroducing Einsteins Piper

In the cosmology of ancient Mesoamerica the universe is composed of two fundamental properties they call movement and measure.

Movement is self explanatory, and equivalent to time and measure pertains to periodic cyclicality or the cyclical nature of movement and its various lengths of duration.

In other words, all things move, and they do so in predetermined ways. A cycle is a fixed quality and quantity of movement. A cycle of movement can also be described as pulsation, oscillation, or wave.

Things move, and they do so according to a fixed period of time or movement. The foregoing is what Einstein meant when he said…

“Everything is determined, the beginning as well as the end, by forces over which we have no control. It is determined for insects as well as for the stars, human beings, vegetables, or cosmic dust, we all dance to a mysterious tune, intoned in the distance by an invisible piper”.

By “dance”, Einstein means movement, and by “tune”, he means rhythm or periodic cyclicality.

The “invisible piper” is what religions and spiritualists call God, or one of the many other names meaning more or less the same thing. It is what the Greek philosophers meant by the word cosmos – the order of the Universe. In this sense God is an acronym for “Galactic Ordering Dynamic”.

Everything in our galaxy revolves around the galactic center and everything does so in a fixed and predetermined cyclical way.

Western physics understands “the dance” well, but it has missed the rhythm and beat of nature.

To understand the rhythm and beat of nature we must turn to the Mesoamerican understanding of time as encoded by the Tzolkin Calendar Code.

You may learn the Tzolkin Calendar Code in my soon to be released exposition on Tzolkin Cosmology. I will also release a hybrid Gregorian-Tzolkin calendar and tutorial at the same time – spring of 2014.

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1. Scientists, linguists and Native leaders gather to explore different world views

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