III. Which Do You Prefer, Harmony or Disharmony? Calendar
Reform Then and Now
In reviewing the quirks and twists of history that constitute
the Gregorian calendar, we must ask, why do we continue to
use such an instrument and what are its effects? Is a calendar
something more than a tool for scheduling the payment of debts
(calends), or is it an instrument of synchronization? The
harmony or disharmony of time is a profound matter rooted
in the instrument of time reckoning that we use. There can
be little question that we live more in a time of chaos than
of harmony. We may also say in regard to the effect of standards
of measure on the mind, that the chaos of the time is embedded
in the calendar we use. If we are to leave this time of chaos
and enter a time of harmony, then we must exchange the instrument
in which the chaos is embedded for an instrument that is the
very model of harmony - the Thirteen Moon 28-day count. This
is the choice humankind must now make.
The issue of the nature of time, or of the times in which
we are living, cannot be separated from the issue of the calendar.
The very nature of the calendar that the world follows has
stunted the mind and the body’s innate timing sensibility,
reducing the understanding of time to being merely a matter
of chronology. “Chronology is a register or reckoning of successive
years, a time scale. It may also be described as a system
of registering time massively.” (Richmond, p.16) Virtually
all time reckoning has proceeded from astronomical indicators,
the major exception being the Maya, who actuated from a solely
mathematical outlook. Yet, with this mathematical outlook,
the Maya devised a chronological method that has never been
surpassed, a fact attested to by many, including the architects
of the Kitt Peak Observatory, Tucson, Arizona, where a mosaic
mural depicting the civilization of the Maya, asserts the
superiority of their calendar over that of the Europeans.
It is significant that the earlier calendar reform movement,
while sometimes acknowledging the brilliance of the Maya,
made no use of the Mayan knowledge. But this was because the
time sensibility was restricted to thinking of time solely
in terms of chronology, with little comprehension at all of
the synchronic nature or order of time. And since the system
of chronology was synonymous with the system of control embedded
in the Gregorian calendar system, the earlier reform movement
failed altogether to make any impact on the Vatican, much
less on the global power structure itself.
All of the thought, action and good intention put into the
years of calendar reform notwithstanding, the Gregorian calendar
prevailed, and tragically, not one of the proposals or recommendations
was ever even considered for adoption by the papal authorities
in whose control is the Gregorian calendar. In the 1930s,
the propaganda of the Church was aimed at limiting any possibility
of reform, for it would not give up the succession of the
seven day week which the observance of the day out of time
necessitates, arguing that such a break would plunge the world
more deeply into chaos, barbarism and war. The completion
of the century of total war coupled with the now annual celebration
of day out of time festivals across the planet as the day
for forgiveness and the celebration of festivals of time as
art, more than roundly refutes this point.
The argument of the earlier reformists that the complications
and irrational disorder of the Gregorian calendar were responsible
for a certain level of disorder in human society is affirmed
by the law of time which defines the calendar’s effect as
immersion in an artificial timing frequency, the 12:60. World
War II intervened, and the sheer inertia of the dogma of the
Gregorian calendar carried the day. When the United Nations
adjourned debate on calendar reform in 1956, and the Vatican
II Council in 1961, affirmed in its backward and highly restrictive
language that it was not opposed to reform, as long as such
reform did not disrupt the seven day week and respected the
tradition of Easter as a "movable feast," the door
slammed shut. By this time all the early reformists had literally
died out and the issue of calendar reform appeared to become
one of the buried issues of history.
What the priests of the Catholic Church thought they had
buried through an auto-da-fe in 1562, and overcome with the
imposition of the Julian-Gregorian calendar over the conquered
Maya, returned with the precision of prophetic timing in 1987.
The publication of The Mayan Factor not only opened the door
on a new look at the Maya, but also on an understanding of
time that was anything but chronological. A new dimension
of time appeared - radial, fractal time, the synchronic order.
And behind the reassessment of the nature of time was the
provocative call of Mayan prophecy - the end of the thirteen
baktun long count, 2012.
On the heels of The Mayan Factor, in 1989, came the discovery
of the 13:20 and 12:60 timing frequencies, the beginning revelation
of the law of time and the reawakening of the issue of calendar
reform. With virtually no knowledge of the earlier calendar
reform movement, but impelled by the discovery of the timing
frequencies, a deliberately populist route was sought to establish,
first of all, whether or not people of various cultures would
respond to the call for replacing the Gregorian with the Thirteen
Moon calendar. Hence was born the World Thirteen Moon Calendar
Change Peace Movement and its organizational outlets, the
Planet Art Network (1993). It was only after the waters of
the calendar reform proposal had been tested for some seven
years, that it was determined to consolidate and establish
the Foundation for the Law of Time (2000).
It was following the stabilization of the World Thirteen
Moon Calendar Change Peace Movement through the Foundation
for the Law of Time, that a serious study was undertaken to
incorporate the information regarding the earlier calendar
reform movement into considerations of the current Thirteen
Moon Calendar Change Peace Movement. From these efforts came
the next stage of operations, the Campaign for the New Time,
2000-2004. It is now important to understand something of
the history and nature of this earlier reform movement, because
it lends even greater legitimacy and contextual seriousness
to the efforts of the Movement to which the Foundation for
the Law of Time is committed to pursue to the end.
It is well to know that through the first half of the 20th
century a vigorous and well organized calendar reform movement
flourished. Such was the character of this movement to reform
the Gregorian calendar, that in 1923, the League of Nations
called for proposals for reform. Over 500 proposals were received,
but by 1931, only three were up for consideration:
1) The International Calendar Organization, represented
by Mr. Broughton Richmond, promoted a perpetual calendar based
on the principle of five - five 73-day cycles = 365 days -
and the year divided into twelve months of five six-day weeks
each plus a five-day cycle (The Thirteen Moon calendar also
includes the program of 73 five-day periods -overtone chromatics
- integrated with the 52 seven-day weeks);
2) The International Fixed Calendar League, represented
by Mr. Moses Cotsworth. Also promoted by Eastman Kodak and
the International Chamber of Commerce, this is essentially
the same as the Thirteen Moon 28-day calendar which we are
promoting, inclusive of the day out of time, though it was
lacking in a more thorough mathematical science, which has
been supplied with the discovery of the law of time; and
3) The World Calendar Association, represented by Elizabeth
Acheles, promoting the World Calendar, a modified but perpetual
version of the twelve month Gregorian calendar, and which
also included the principle of a "day out of time"
(“nul day”).
The World Thirteen Moon Calendar Change Peace Movement coordinated
through the Foundation for the Law of Time, builds on the
arguments and incorporates various aspects of the earlier
reform movement, most significantly, the need for a perpetual
calendar. What separates the World Thirteen Moon Calendar
Change Peace Movement from its predecessor is not only 40
unprecedented years of the unbridled effects of the 12:60
timing frequency, but the discovery of the law of time itself.
In fact, it could be said that following the failure of the
calendar reform movement in 1961, the unrelenting advance
of the 12:60 frequency through its instrument, the technosphere,
occasioned the evolutionary necessity of the discovery of
the law of time.
The Law of Time defines the human problem as being one of
radical and destructive disynchronization from natural time
resolvable only by a return to natural time through the harmony
of the Thirteen Moon calendar. With the analysis of the law
of time, there is an even greater urgency, and more profound
certainty. Reform is not only insufficient, but impossible.
If the calendar is not changed within the next decade, it
will be the end of civilization as we know it. There is a
genuine and legitimate need to bring the issue of calendar
reform into the public eye once again. Ironically, the earlier
reform movement was more elitist, an affair of bankers, scientists
and reform idealists. The Campaign for the New Time is a popular
movement recognizing that it is the people who must change
the calendar. Armed with an analysis of the effects of not
having reformed the calendar, as well as various tools and
methods of scientific study positively grounded in the law
of time, the Campaign for the New Time calls for total reform,
a revolution in time. Given the events of the past 40 years,
the Campaign even more profoundly understands the opportunity
for the unification of humankind and world peace which the
act of such a reform provides.
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