Preamble: If you were a scientist, your work shaped mostly by episteme – that is, based in factual evidence and logical reasoning – you’d say that the hypotheses in this article warrant examination and testing. If you were a philosopher, your work shaped mostly by gnosis – that is, based in deep, instinctual knowing – you’d say that the human collective will in time, one way or another, become aware of whatever truth it contains.
Individual organisms function as unified entities. So do communities of organisms. But humans living in civilization (as well as the civilized societies they comprise) manifest bipartite divisions that compromise unified functioning…a result of the extraordinary origin and the problematic early history of Homo sapiens sapiens. The price of that compromise has been immeasurable suffering through the ages. As well as right now.
Born into a world with neither an environmental niche nor a community of their own kind, the earliest human beings had a weak, uncertain sense of their identity. They observed the two vastly different beings from whom they were derived, and felt the presence of those two beings within. The consciousness of the terrestrial creature and the consciousness of the extraterrestrial creature did not just melt into a new singular mind in the laboratory hybrid that had been made by combining their chromosomes.
Along with the developing human identity, two original identities remained: the bigger creature and the smaller one; the lighter skinned and the darker; one highly, skilled, one quite primitive; one far more intelligent than the other; in short, a higher self and a lower self. The stark contrast produced problematic feelings in each of the component states. One felt inadequate, awed, shamed, and unworthy. The other felt trapped, disgusted, superior, and burdened.
Had the early humans been left to themselves, this internal split might have resolved itself, and a lasting alliance may have developed. In fact, it may have done just that in those humans who left Africa early, having had little exposure to the world of the Anunnaki (and also in the groups that drifted away from that world later), for the indigenous peoples, whose ancestors left the domains of the lofty ones, tend to manifest harmonious unity in their functioning (when not interfered with by outsiders).
But almost all the earliest humans were fated to dwell in the world of the gods, the ones who’d crafted them to be servants…slaves, actually. Human existence was colored by inferiority, dependence, and humiliation vis-à-vis the Anunnaki. The stark division of status in the external world resembled the internal division the humans felt, and helped to perpetuate it. Much of our trouble as a species has its source in that internal split.
Worse still, the initial divided nature of human consciousness was compounded by a later development. Anunnaki bachelor commoners began taking human women as wives. That led to a second unforeseen hybridization. The fruit of those unions was a breed more like the gods than humans had been before. These so-called men of renown were taller, lighter skinned, probably smarter, and definitely privileged.
This division, too, within civilized humanity might in time have been resolved and led to societies organized around fairness and kindness…were it not for this: to the elite, their superior status could not have felt secure. Quite the opposite, for they carried within themselves the identity of a lowly, powerless servant, humanity’s only sense of self for tens of thousands of years. Once again, an earlier component consciousness did not simply melt away in the consciousness of a new hybrid.
To solidify their identity as a superior, god–like being, they needed to keep the inner slave identity as far from awareness as possible. Modeling attitudes and behavior on those of the lofty ones who ruled humanity, they took to lording it over the common folk. They responded to their internal tension by projecting it onto the external world. Thus began the concentration and preservation of power in the privileged through many forms of subjugation: exploitation, caste systems, slavery, and racism When the Anunnaki were on Earth no more, the elite filled the void at the top of the social order and adopted the ways of their role models even more fully.
Over the ages, the original elite not only produced more of their kind, they also bred with the commoners. The result was a continuum of empowerment and endowment from the highest to the lowest that has characterized all civilized societies. Whatever level one occupied on the ladder, there were always those above to be deferred to or to be allied with, and those below to be controlled and exploited. The entire edifice has been an outward projection of a universal inner duality.
The elite rarely give up their drive to dominate, because they depend on their superior position in society to repress the sense of dependent servant that they, like all humans, carry. Furthermore, they use their intuition about humanity’s inner slave identity to insure their dominance through manipulation. The most extreme among them become socially toxic wealth and power addicts. That makes perfect sense. To them it must feel as if they could at any time be threatened by a slave revolt from within.
History teaches that concentrations of power and privilege can play out with horrific consequences. Are we about to witness another of that kind of tragic event, another wave of oligarchy reaching a climax in tyranny, one more episode of extreme suffering in a seemingly endless cycle?
Or might we start to wake up about the inner divisions of consciousness that have been keeping civilization in this pain-wracked dynamic? If so, we might be able to emerge from it. We note that the indigenous peoples of the Earth seem for the most part to be immune to civilization’s tragic condition. They are the descendants of those who got free of the gods and chose the life in nature that was once led by a terrestrial African homonin, the extinct creature whose consciousness is still within us. When they are left alone, indigenous folk are able to live in harmony with themselves and the natural world. Their example gives us hope.