Introduction

 

Since the initial discovery of Quantum Mechanics during the first half of the twentieth century, the subsequent field of study known as Quantum Physics has been steadily evolving and developing to the point that we now know a lot more about human consciousness and the role that it plays in creating our own perceived reality. The two major notions that serve to provide such insights are, in my opinion; the diffracting patterns of energy waves, and; the specific process by which we are now able to describe the act of mattering that constitutes our individual and social reality. That is, there is much more to our creation than meets the eye of perception.

 

In an effort to categorize this ultimate level of consciousness now achievable by way of Quantum Physics, the term,  Noosphere has been developed by the French philosopher and Jesuit priest, Pierre Teilhard de Chardin. Those that achieve this level of consciousness are thought of as individuals in possession of Superconsciousness. It’s believed that a global network of individuals possessing Superconsciousness would subsequently be able to impact our world as a whole. For example, this group effort could assist us in reversing the effects of global warming. I mention these things in broad strokes to make the point that all of this, taken together, had been achieved thousands of years ago through the cultural superiority of our indigenous people exhibited through their expression of poetic consciousness.

 

It is the purpose of this essay to substantiate the claim that Western European consciousness has been the bane of our human existence. That is, when Western civilization took it upon itself to eliminate the magical, the voice of nature and the realm of the Great Spirit, in favor of placing all of its' trust and confidence in modernist ideology and scientific methodology, it essentially eliminated any possibility for the natural evolution of human consciousness and instead, replaced this potentiality with the iron cage of science from which it has not been able to escape. In other words, Western civilization is, in the final analysis, responsible for what has recently been expressed as the impending end of life itself.

 

When Western civilization began its' exploration of the globe with European expansionism, colonization subsequently began operating under their ability to dominate and oppress cultures that, unbeknownst to their limited understanding of our existence, were ontologically superior to their own. That is, they could neither see nor understand the superiority of these indigenous groups simply because of their lack of preparation to do battle for their land and in this context, the colonizers had their way with them. To the colonizers, if these indigenous people, with their savage like tribal ways, could not develop and produce weapons of war with which to defend themselves, then they deserve to be controlled. The colonizer's arrogant worldview could only see the material acquisitions available in the new world that would be gained by simply colonizing and controlling these savage-like indigenous people in every colonized location.

 

Between the rise of modernist ideology and its' collapse with the Heisenberg Principle of Uncertainty, Western ideology continuously developed to a more precise form of language use and analytic methodology. At the end of the nineteenth century the final bastion of Western ideological arrogance was championed by Logical Atomists and led by Alfred North Whitehead and Bertrand Russell in their publication of Principia Mathematica (1910). What was being proposed in their treatise was the notion of a picture perfect language that could be used by science without ambiguity. It is in this context that the Heisenberg Principle of Uncertainty became a death blow to the principle of scientific certainty.

 

Approximately 5000 years prior to the collapse of science, the indigenous people already had their own form of epistemological dualism wherein they placed the true significance of science in a subservient position to that of ideology. The indigenous ideology maintained that science has a definite purpose for measurement and concrete matters of building, construction, and invention, but they also maintained that if we are ever to know about the world of human beings, it can only be through the realm of the fantastic and the mysterious. As we enter into the twentieth-first century, Quantum Physics is only now beginning to explore the realm of the fantastic through their infantile considerations of multidimensionality. Thousands of years prior to their explicit statement of epistemological dualism, indigenous cultures were already engaged in astronomical calculations that even today cannot be accomplished by modern science. How can the masters of science explain that.

 

As descendants of Western European ideology, it is extremely disturbing to discover that almost everything we have been taught and conditioned to believe which is for the most part of a non-scientific nature, is fundamentally based on falsehoods, false premises or lies. While one may wish to argue that I am obviously overstating my case or that it would be impossible to prove such a contention, it is the purpose of this essay to show why such a belief may in fact be a valid conjecture. To this point in the evolution of our human consciousness, we as a species have undergone many changes physically, mentally and socially. However, it has only been in the last five hundred years or so that we have been in rapid decline both as human beings and as a planet. Stated differently, our planet and our species have now been brought to the brink of extinction.

 

Human beings have been at war with one another since before the rise of civilization. Unfortunately, our contemporary battlefront no longer consists in a struggle for superiority between different groups of human beings. Instead, the battlefront of today is for the very soul of our planet. That is, do human beings exist on this planet to live in peace and harmony with each other so that we might enjoy all that nature has to offer, or are we intended to live as individuals in competition with each other for the acquisition of goods and resources at the expense of others? Stated differently, can a human existence as we now know and live it in today's world, even be sustainable for much longer?

 

At the global level, the contemporary confrontation of our species is cast between those that seek to implement a global economy based loosely on the notion of a capitalist economic system operating within the context of democratic principles, in contradistinction to those that oppose globalization and seek to maintain their independence and autonomy from systematic mandates based in globalization efforts that primarily end up benefiting others and not ourselves. In the subterfuge of ideology, political persuasion and economic profit motives, all that we find will only serve to cloud the fundamental differences between both worldviews.

 

In what is to follow, I propose that we consider the most fundamental differences between the notions of Globalization and Global Unification from an epistemological view of these opposing forces. In this context, therefore, I shall begin our considerations with the birth of Modernism and conclude by giving credence to our own human journey upon the road to Aztlan and to the exaltation of the Children of the Sun.

 

Additionally, we will be considering both of these worldviews. Specifically, the worldview of Western civilization and the worldview of indigenous ideology. The origin of the indigenous worldview traces back to the Sacred Geometry of Kemet and advances to the Spiritual Awareness achieved in the Asian teachings of Moksha which then culminates in the Sacred Heart of the Americas. It is in this context that we contend that all roads lead to Aztlan.