Time and the Technosphere: The Law of Time in Human Affairs [Englisch] [Taschenbuch]

Jose and his wife, Lloydine, regularly travel the world, spreading their vision of a new approach to how we consider and exist alongside Time. They believe that as a society, we can solve our collective problems by changing to a new calendar based on the natural time of the cosmos. Argüelles works full time on behalf of the World Thirteen Moon Calendar Change Peace Movement and is president of the Foundation for the Law of Time.

In the long awaited sequel to the authors bestselling book The Mayan Factor, Argüelles explains the Great Calendar Change of 2004 and its enormous potential for the future of humanity. Time and the Technosphere presents a unique study that distinguishes the concept of Natural Time from the artificial mechanistic time known as the Technosphere, under which we currently live.

The premise for the study is simple: the time structure that governs human civilisation is not the same as the time structure governing the rest of the biosphere. The term biosphere refers to what is commonly and inadequately called the environment. As such the biosphere is a whole system, composite of the sum of life and its organic and inorganic support systems spread out over the surface of the Earth, hence bio = life and sphere = having the form of a globe. (Arguelles, p. 2)

This form of Artificial Time establishes a frequency that governs humanity apart from the rest of life. Argüelles defines the actual nature of time as the frequency of synchronisation of all things, and by applying this concept or Law of Time to the entire system of life on Earth, he illustrates a way humanity can assist Earths ability to sustain life.

Until the creation of the Gregorian calendar and the 60-minute hour, most of humanity lived by the 28-day cycle of natural time. The adoption of artificial time has subjected us to a 12:60 time frequency that governs the entire global industrialised civilisation, which Arguelles defines as the Technosphere.

Our perception of time is intrinsically linked to our perception of everything around us. Time is also very central to our experience of mind, and the primary effect on our perception of time is the calendar. Theoretically, the Gregorian calendar is imposed over natural cycles, which minimises our ability to see natural cycles. It is designed for material functionality, following the seasons and the working week, but it implicitly keeps us from seeing the full cyclical nature of time.

By using a calendar based on materialism, we are locked into a material way of seeing time and hence a material level of consciousness. We cannot escape this pattern until we switch to a calendar thats designed to promote sustainability and a revised and natural experience of mind. By changing our definition of time and adopting a natural harmonic calendar based on the 13-moon 28-day cycle, humanitys existence operates in tandem with the Universe rather than in opposition.

To be realised and then applied, the science of time is dependent on two factors: a sudden and radical disruption of the historical continuum, and a genuine globalisation or planetisation of consciousness. According to Argüelles, the break in historical continuum is necessary to jolt the human consciousness from its stagnant and entropic state, while the globalised consciousness is necessary for the application of this law at a planetary whole systems level.

Argüelles suggests that the radical jolt to the human consciousness occurred on September 11 with the collapse of the Twin Towers in New York. As the signal of the end of artificial time, this act created doubt in the mind of modern humanity in regard to the artificial technosphere. It provided an opportunity to consider the nature of life and consciousness in a different perspective. This was an opening of humanitys mental envelope or noosphere. The remainder of Argüelles work elaborates on this matter, and the possible, and somewhat inevitable, circumstances it will initiate.

Humanity now has an opportunity to leave the errors of the past and enter a time of peace by adopting a harmonious natural calendar that will repair the damages caused by the irregular tempo of technospheric time.

Through careful research, Argüelles claims to have discovered that the best (and last) chance to adopt this natural time structure is the Great Calendar Change of 2004. This theory is based on the authors mathematical research into the Mayan calendar first begun in his work The Mayan Factor.

In Time and the Technosphere, Argüelles reveals the clear distinction between third-dimensional astronomical time and the fourth-dimensional synchronic order of the Law of Time, which he believes, holds enormous potential for the future of humanity.

Argüelles is interesting reading for those who are prepared to think outside the square of established pattern. Argüelles research may not find converts everywhere, but it certainly presents extremely relevant and thought provoking concepts. Time and Technosphere is a good start for those who want to understand the paradigm shift that may be already underway.