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#1251

From: millennium <yonibluestar@...>
Date: Sun Dec 6, 2009 5:55 pm
Subject: the Gambler of the Anasazi, Navajo ...

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Insider: Who were the Anasazi?

Volume 62 Number 6, November/December 2009

by Keith Kloor

The Navajo stake a controversial claim to an ancient legacy

[image]

Kin Klizhin, an Anasazi "great house" in northwestern New Mexico's Chaco Canyon, plays a sinister role in Navajo legends about the ancient sites in the area. (Courtesy National Park Service)

Welcome to the dark side of the moon," says Taft Blackhorse. He and fellow Navajo Nation archaeologist John Stein are showing me the desolate and windswept site of Kin Klizhin, or "Black Charcoal" in Navajo. The lonely, multistory masonry structure, or "great house," is our first stop in Chaco Culture National Historical Park in northwestern New Mexico. The two have brought me here to explain the origins of the ancient people known as the Anasazi, a sophisticated culture that thrived in the Four Corners region from about a.d. 500 to 1300. Blackhorse and Stein tell a story about Chaco Canyon's dozens of great houses that you won't find in any archaeology textbooks. It's also a story that today's Pueblo people, including the Hopi--who claim the Anasazi legacy as their own and have historically strained relations with the Navajo--reject out of hand.

"This is the barbecue pit," says Blackhorse, pointing to the foot of a well-preserved, two-story building that archaeologists have interpreted as a rare, above-ground religious chamber known as a tower kiva. Unlike most Navajo who have strong taboos against dealing with the deceased, Blackhorse is not afraid of burials or places associated with the dead, such as ancient sites like Kin Klizhin.

"Yep," agrees Stein. "They be cooking up some stuff here." He walks carefully around the tower kiva's perimeter as if he were examining it for the first time. A beanpole with a droopy mustache, Stein is an Anglo who has spent the better part of his life safeguarding archaeological sites for the Navajo Nation. He has put in 40 years studying Chaco alone and is the supervisory archaeologist for the Chaco Sites Protection Program, which represents Navajo interests in the management of sites associated with the canyon.

Both are well regarded in Southwestern archaeological circles, but I'm confused by their talk of cookouts. The National Park Service (NPS) signpost at the path's entrance vaguely describes Kin Klizhin as a place of "ceremonial function." But Blackhorse explains that the kiva served as a human sacrificial altar and a center for ritual cannibalism. His story, like everything else about Chaco according to Navajo belief, is about the Gambler, an evil magician with a hooked, crooked nose who enslaved the ancient Navajo and forced them to build the great houses of Chaco.

According to Blackhorse, the Gambler rode out to Kin Klizhin on a large reptile that was his guardian. His priests sacrificed humans at the site, and the Gambler, says Blackhorse, came here "to swallow their souls." This is not the tale the NPS tells visitors to Chaco.

Much of Chaco's history remains shrouded in mystery, but the orthodox interpretation is that by 1050, it had become a ceremonial, administrative, and economic center. The massive great houses, the largest of which stood more than three stories tall, were connected by roads linking 150 of them in the Four Corners region.

Most scholars agree Chaco served as a special gathering place, where many Pueblo peoples and clans converged to share their ceremonies and traditions. But Blackhorse and Stein disagree with this benign view of Chaco. They also don't think that the modern Hopi of Arizona and the Rio Grande Pueblo groups of New Mexico are the sole heirs to Chaco's cultural heritage. Instead, the two contend that Chaco was a melting pot of various Native American groups, and argue that Navajo cosmology, oral tradition, and Chaco's building design all point to a strong link between the Navajo and the Anasazi. Blackhorse's master narrative is straight out of Navajo oral history: Chaco was designed and built by the Navajo at the behest of the Gambler, a Lex Luthor-type villain who came from the south and enslaved the Navajo after beating them at games. He then used Chaco's dark energy to gain control over nature and build a sprawling empire in the Four Corners. According to the Navajo legend, the Gambler also enslaved the Pueblo people.

But the evidence for this story in the archaeological record is slight. When I ask NPS archaeologist Roger Moore if he knows anything about Kin Klizhin being used for human sacrifice and cannibalism, he tells me the site hasn't been officially excavated. "There's no way of knowing," he says. "From an archaeological standpoint, we can't substantiate it and we can't deny it." Stein concedes the theory that the Navajo descend from the Anasazi is "incredibly unpopular" among Southwestern archaeologists. (The very word Anasazi, a Navajo noun Blackhorse translates as "ancient ones," is controversial. ) The NPS, despite its Pueblo-centric narrative, is more receptive. Prompted by the 1990 Native American Graves Protection and Repatriation Act (NAGPRA), the NPS ruled in 1999 that the Navajo--along with 18 modern-day Pueblo tribes--had ancestral affiliation to Chaco Canyon, which borders the Navajo reservation. The decision came after federal researchers completed an exhaustive inventory of Chaco's collection of human remains and ceremonial objects.

[image]

First built around 1700, Three Corn Ruin is one of many pueblitos, or small masonry dwellings, that the Navajo constructed on mesas and other defensible locations in the Four Corners area. (Courtesy National Park Service)

But no archaeological evidence for the Navajo's prehistoric ties to Chaco was cited in the decision. Rather, the NPS relied largely on Navajo oral history. The story of the Gambler, and its significance in Navajo culture, was cited specifically.

The decision stunned the archaeological world. The scientific consensus is that the Navajo belong to the Athabascan language group, whose members are found mainly in Alaska and Canada (the Apache are also Athabascan). It's thought that the ancestors of the modern Navajo didn't even enter the Four Corners until about the 1500s, almost 300 years after Chaco was abandoned. Archaeologists believe the Navajo adopted some Pueblo traits after their arrival in the Southwest. Following the Pueblo Revolt against the Spaniards in 1680, some Pueblo groups sought refuge with the Navajo. The two groups intermarried and their cultures became entwined to a certain extent. "The Navajo weren't Navajo until they started integrating Pueblo traits," contends Michael Yeatts, an archaeologist with the Hopi tribe. As an example, he points to the Navajo Yeibechi healing ceremony, which he says resembles certain Hopi rituals.

There are other intriguing cultural similarities between the Navajo and Pueblo tribes. The Acoma, a Pueblo tribe in New Mexico, have a similar Gambler story that explains the ruins of Chaco, but omits the Navajo. Additionally, numerous mythological characters, including the Hero Twins, also found in Mesoamerican lore, figure prominently in both Navajo and Pueblo origin stories.

Unsurprisingly, the Navajo chafe at the notion that they co-opted Pueblo history as their own. "We have always been here," says Blackhorse, referring to the Four Corners area.

After the NPS's 1999 decision on Chaco, which legitimized the Navajo claims to prehistoric links to Chaco, Blackhorse became intent on shoring up the evidence to cement the Navajo's standing. One of the projects he's working on now is connecting place names in Chaco to significant Navajo events and ceremonies. The Navajo named many sites in Chaco, such as Kin Klizhin, and are known to have periodically occupied the canyon since the 1700s. But Blackhorse insists that some Navajo ceremonies can be traced much farther back to show that his people have Anasazi lineage.

The NPS, for its part, has been forced to walk a tightrope between science and respect for Navajo traditions, whatever their origins may be. But, Moore says, "Archaeologically, it's hard to see their argument."

Stein and Blackhorse concede Navajo legends aren't well represented in the archaeological record, but they counter by pointing out that there is a dearth of data on Navajo sites in general before the 1700s. So the Navajo say that plenty of earlier sites may be there; they just haven't been found yet. But that is no longer true.

The massive Fruitland gas-drilling project that's been underway since the late 1980s just outside Farmington, New Mexico, has uncovered thousands of new Navajo sites. Richard Wilshusen, now an adjunct curator at the University of Colorado's Natural History Museum in Boulder, was part of a research team investigating hundreds of these sites in the 1990s. In a forthcoming study, he argues that a wealth of new archaeological data, combined with other lines of evidence, show that the Navajo didn't emerge as a distinct cultural group until between 1600 and 1650, at least 100 years after scholars once thought.

During his surveys of the scrubby desert outside of Farmington, Wilshusen started noticing remains of early Navajo dwellings, brush-covered structures called wikiups, and earth-covered homes known as hogans. Twenty years later, Wilshusen still marvels at his good fortune. "It was an accident. I was looking for Pueblo I sites," he explains, referring to the a.d. 700-900 era of Pueblo culture. Instead, he may have found the genesis of the Navajo. Wilshusen says that southern Athabascan speakers ancestral to the Navajo and Apache arrived in the Southwest around 1450. They spread into southern Colorado, and northern and eastern New Mexico--areas that were largely depopulated after the abandonment of Pueblo sites in the Four Corners around 1350. These Athabascan people kept their nomadic hunter-gatherer lifestyle for the next 100 years, living in wikiups. By 1525, they separated into Plains and Mountain groups. It was only sometime between 1600 and 1650, Wilshusen argues, "that a distinct Navajo culture emerged in the uplands and the early Apache on the plains."

It is the new archaeological data that makes Wilshusen certain he is on to something. "We had nothing like the dates we got from the Fruitland project," he says, alluding to the sparse record of early Navajo sites. This partly owes to the difficulty of recognizing those ancestral Navajo sites. "They're very subtle," he explains, and very hard to see." All that might remain of a small wikiup or hogan is a scattering of charred timbers. With sweat lodges, only piles of stone are left. "But we've gotten really good at seeing them," Wilshusen says.

Out of thousands of sites identified during the Fruitland project, hundreds have been radiocarbon and tree-ring dated. Wilshusen is able to use these dates to trace the development of Navajo culture. He notes an "architectural shift afoot" by 1600, when residential structures became bigger. The most striking changes after 1650, he says, are the clustering of residential timber structures called forked-stick hogans, and the appearance of fortresslike pueblitos and a new polychrome pottery. It's at this point, Wilshusen concludes, that the Navajo emerged as a distinct group.


Excavations of early Navajo residences, known as forked-stick hogans, reveal earthen, saucer-shaped floors (top). Sometimes, archaeologists find these structures still standing, even though they date to the early 1700s. (Courtesy National Park Service)

Ironically, Wilshusen uses the Navajo's own oral history to buttress his case, particularly one famous legend known as the Gathering of the Clans, which tells how different clans joined together and traditional Navajo social and cultural mores developed, such as rules about marriage and treatment of spouses. Wilshusen has linked accounts about the Gathering of the Clans to incidents recorded in 17th- and 18th-century Spanish documents. These include a massive famine that caused the partial abandonment of many other pueblos. According to oral history, this event resulted in new Navajo clans. In addition to matching the calendar dates of new clans with mentions of them in Spanish records, Wilshusen was able to reconstruct enough history to determine that local architecture, language, clothing, weaponry, farming practices, and pottery become distinctly "Navajo" between 1605 and 1645.

As late afternoon storm clouds cast Chaco Canyon in a steely gray hue, Blackhorse, Stein, and I drive seven miles northeast of Kin Klizhin to Chaco's most prominent landmark, the great house known as Pueblo Bonito. The dark forces of Kin Klizhin originate there, say Blackhorse and Stein. Some Chaco scholars have come to believe that Bonito was where the Anasazi elites dwelled. "That's bullshit," says Stein when we arrive at the D-shaped great house, which once stood as high as five stories and contained up to 600 rooms. "This place is astronomical, " he says. "The alignments that we're seeing out there all converge on this building." He points to the network of narrow "roads" out on the stark desert landscape that have been the focus of much debate in recent years. Some scholars think that the roads served as a transportation network connecting outlying communities for trade purposes. Others believe them to be ceremonial passageways.

Stein sees the alignments and architecture as part of the same "cosmological timepiece." When I ask to what end, Blackhorse responds in a low whisper, "Controlling the elements. It's always about controlling the elements." In terms of their astronomical perspective, Stein and Blackhorse are not that different from other scholars who have come to interpret Chaco Canyon as a ritual landscape infused with astronomical meaning: an ancient metropolis organized around sun and moon cycles.

NPS interpreters at Chaco sometimes speculate as much, too, but they will attribute the arrangement to ancient Pueblo cosmology, which, of course, bears some similarities to Navajo cosmology.

What sets Blackhorse and Stein apart from their peers is not so much their embrace of archaeoastronomy, which long ago muscled its way into scholarly debates about Chaco. It's that they tie the celestial theory of Chaco's construction to Navajo oral history to tell a Navajo story. But, as Wilshusen delicately points out, they're missing one piece of crucial evidence. "I'd be very interested to see the archaeology, " he says. "There just isn't evidence that Athabascans were there."

The NPS, forced to accentuate the positive when asked about the Navajo connection to Chaco, has little choice but to be officially polite. Says Russell Bodnar, chief of interpretation at Chaco, "The work [Blackhorse and Stein] are doing is very interesting and adds to our knowledge and to our perspective about what happened at Chaco."

When the NPS recognized the Navajo's prehistoric links to Chaco, it stepped into an epic debate over ethnic and cultural origins. But as Wendy Bustard, curator at Chaco, recalls, even at the time an NPS lawyer was astute enough to realize the decision might have larger political implications: "He recognized that our decision under NAGPRA could be used to address other matters of dispute between the Hopi and Navajo."

[image]

The Navajo call Pueblo Bonito, the largest of Chaco's great houses, tse biyaa anii'ahi, or "leaning rock gap." The name refers to a 30,000-ton rock that separated from the cliff above and eventually fell on the site in 1941. (Courtesy National Park Service)

The Hopi and Navajo have a contentious history. The reservation boundaries for the Hopi Tribe and Navajo Nation have been in dispute ever since the original U.S. treaties and executive orders that created them in the late 19th century. The lines have been redrawn multiple times, owing, in part, to arbitrary Congressional decisions as well as input from tribal oral histories. The resulting arrangement has since led to a steady succession of court battles between the two tribes over water rights and land use issues. It also left the Hopi landlocked within the Navajo Nation, the largest Indian reservation in the country at 25,000 square miles.

Given this backdrop, it's easy to see how NAGPRA has become a proxy battleground for grievances that have nothing to do with burials. After all, if a group's historic land claims are legally enshrined by NAGPRA, they could have greater standing in a court of law. Bustard acknowledges this potential, but is quick to add, "One would think that the court might recognize evidence used for NAGPRA is pretty weak. It's a pretty loose standard."

Nonetheless, each tribe is maneuvering to exploit NAGPRA for its own advantage. For example, the Navajo Nation Historic Preservation Department requests a statement acknowledging the nation's affiliation to Anasazi sites be included in official reports of research done on Navajo land.

The Hopi, for their part, often put the squeeze on Southwestern archaeologists to publicly criticize the Navajo claims of links to Pueblo sites. This makes archaeologists, who are still trying to repair their historically tense relations with Native Americans, deeply uncomfortable. Either way, it seems, scholars get caught in the crossfire. University of Colorado at Boulder archaeologist and Archaeology contributing editor Stephen H. Lekson, who has spent many years working at Chaco, is still singed by his experience on the hot seat at an NPS-sponsored "Four Corners Affiliation Conference" at Fort Lewis College in Durango, Colorado. At one session, "I was literally in the middle of it, sitting in a chair with the Navajo on one side and Hopi on the other," he says. "I became the surrogate for punch-counter- punch arguments between the tribes. Instead of going after each other, both sides went after me. I was asked to come down on one side and I wouldn't."

Even Blackhorse and Stein don't agree on everything. I found it interesting that they emphasized different opinions when I asked them about what caused the collapse of Chaco. Stein referred to drought as probably being one of the triggers that led to the abandonment of the area. Blackhorse, meanwhile, finished telling me the Gambler story, how the Hero Twins defeated the Gambler to free all the Chaco slaves. According to Navajo oral history, all the tribes left the area except the Navajo, who agreed to stay behind as the guardians of Chaco to prevent its power from being exploited again. "We have a ceremony related to this event," Blackhorse says. "It's called 'Speaking it back into the ground to never let it rise again.' "

Keith Kloor is a freelance journalist who writes frequently about the archaeology of the Southwest for Science and other publications.

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#1250

From: millennium <yonibluestar@...>
Date: Sun Dec 6, 2009 5:27 pm
Subject: Gobekli Tepe, 10,000 BC ...

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Do these mysterious stones mark the site of the Garden of Eden?

By Tom Knox

For the old Kurdish shepherd, it was just another burning hot day in the rolling plains of eastern Turkey. Following his flock over the arid hillsides, he passed the single mulberry tree, which the locals regarded as 'sacred'. The bells on his sheep tinkled in the stillness. Then he spotted something. Crouching down, he brushed away the dust, and exposed a strange, large, oblong stone.

The man looked left and right: there were similar stone rectangles, peeping from the sands. Calling his dog to heel, the shepherd resolved to inform someone of his finds when he got back to the village. Maybe the stones were important.

They certainly were important. The solitary Kurdish man, on that summer's day in 1994, had made the greatest archaeological discovery in 50 years. Others would say he'd made the greatest archaeological discovery ever: a site that has revolutionised the way we look at human history, the origin of religion - and perhaps even the truth behind the Garden of Eden.

The site has been described as 'extraordinary' and 'the most important' site in the world

A few weeks after his discovery, news of the shepherd's find reached museum curators in the ancient city of Sanliurfa, ten miles south-west of the stones.

They got in touch with the German Archaeological Institute in Istanbul. And so, in late 1994, archaeologist Klaus Schmidt came to the site of Gobekli Tepe (pronounced Go-beckly Tepp-ay) to begin his excavations.

As he puts it: 'As soon as I got there and saw the stones, I knew that if I didn't walk away immediately I would be here for the rest of my life.'

Remarkable find: A frieze from Gobekli Tepe

Schmidt stayed. And what he has uncovered is astonishing. Archaeologists worldwide are in rare agreement on the site's importance. 'Gobekli Tepe changes everything,' says Ian Hodder, at Stanford University.

David Lewis-Williams, professor of archaeology at Witwatersrand University in Johannesburg, says: 'Gobekli Tepe is the most important archaeological site in the world.'

Some go even further and say the site and its implications are incredible. As Reading University professor Steve Mithen says: 'Gobekli Tepe is too extraordinary for my mind to understand.'

So what is it that has energised and astounded the sober world of academia?

The site of Gobekli Tepe is simple enough to describe. The oblong stones, unearthed by the shepherd, turned out to be the flat tops of awesome, T-shaped megaliths. Imagine carved and slender versions of the stones of Avebury or Stonehenge.

Most of these standing stones are inscribed with bizarre and delicate images - mainly of boars and ducks, of hunting and game. Sinuous serpents are another common motif. Some of the megaliths show crayfish or lions.

The stones seem to represent human forms - some have stylised 'arms', which angle down the sides. Functionally, the site appears to be a temple, or ritual site, like the stone circles of Western Europe.

To date, 45 of these stones have been dug out - they are arranged in circles from five to ten yards across - but there are indications that much more is to come. Geomagnetic surveys imply that there are hundreds more standing stones, just waiting to be excavated.

So far, so remarkable. If Gobekli Tepe was simply this, it would already be a dazzling site - a Turkish Stonehenge. But several unique factors lift Gobekli Tepe into the archaeological stratosphere - and the realms of the fantastical.

The Garden of Eden come to life: Is Gobekli Tepe where the story began?

The first is its staggering age. Carbon-dating shows that the complex is at least 12,000 years old, maybe even 13,000 years old.

That means it was built around 10,000BC. By comparison, Stonehenge was built in 3,000 BC and the pyramids of Giza in 2,500 BC.

Gobekli is thus the oldest such site in the world, by a mind-numbing margin. It is so old that it predates settled human life. It is pre-pottery, pre-writing, pre-everything. Gobekli hails from a part of human history that is unimaginably distant, right back in our hunter-gatherer past.

How did cavemen build something so ambitious? Schmidt speculates that bands of hunters would have gathered sporadically at the site, through the decades of construction, living in animal-skin tents, slaughtering local game for food.

The many flint arrowheads found around Gobekli support this thesis; they also support the dating of the site.

This revelation, that Stone Age hunter-gatherers could have built something like Gobekli, is worldchanging, for it shows that the old hunter-gatherer life, in this region of Turkey, was far more advanced than we ever conceived - almost unbelievably sophisticated.

The shepherd who discovered Gobekli Tepe has 'changed everything', said one academic

It's as if the gods came down from heaven and built Gobekli for themselves.

This is where we come to the biblical connection, and my own involvement in the Gobekli Tepe story.

About three years ago, intrigued by the first scant details of the site, I flew out to Gobekli. It was a long, wearying journey, but more than worth it, not least as it would later provide the backdrop for a new novel I have written.

Back then, on the day I arrived at the dig, the archaeologists were unearthing mind-blowing artworks. As these sculptures were revealed, I realised that I was among the first people to see them since the end of the Ice Age.

And that's when a tantalising possibility arose. Over glasses of black tea, served in tents right next to the megaliths, Klaus Schmidt told me that, as he put it: 'Gobekli Tepe is not the Garden of Eden: it is a temple in Eden.'

To understand how a respected academic like Schmidt can make such a dizzying claim, you need to know that many scholars view the Eden story as folk-memory, or allegory.

Seen in this way, the Eden story, in Genesis, tells us of humanity's innocent and leisured hunter-gatherer past, when we could pluck fruit from the trees, scoop fish from the rivers and spend the rest of our days in pleasure.

But then we 'fell' into the harsher life of farming, with its ceaseless toil and daily grind. And we know primitive farming was harsh, compared to the relative indolence of hunting, because of the archaeological evidence.

To date, archaeologists have dug 45 stones out of the ruins at Gobekli

When people make the transition from hunter-gathering to settled agriculture, their skeletons change - they temporarily grow smaller and less healthy as the human body adapts to a diet poorer in protein and a more wearisome lifestyle. Likewise, newly domesticated animals get scrawnier.

This begs the question, why adopt farming at all? Many theories have been suggested - from tribal competition, to population pressures, to the extinction of wild animal species. But Schmidt believes that the temple of Gobekli reveals another possible cause.

'To build such a place as this, the hunters must have joined together in numbers. After they finished building, they probably congregated for worship. But then they found that they couldn't feed so many people with regular hunting and gathering.

'So I think they began cultivating the wild grasses on the hills. Religion motivated people to take up farming.'

The reason such theories have special weight is that the move to farming first happened in this same region. These rolling Anatolian plains were the cradle of agriculture.

The world's first farmyard pigs were domesticated at Cayonu, just 60 miles away. Sheep, cattle and goats were also first domesticated in eastern Turkey. Worldwide wheat species descend from einkorn wheat - first cultivated on the hills near Gobekli. Other domestic cereals - such as rye and oats - also started here.

The stones unearthed by the shepherd turned out to be the flat tops of T-shaped megaliths

But there was a problem for these early farmers, and it wasn't just that they had adopted a tougher, if ultimately more productive, lifestyle. They also experienced an ecological crisis. These days the landscape surrounding the eerie stones of Gobekli is arid and barren, but it was not always thus. As the carvings on the stones show - and as archaeological remains reveal - this was once a richly pastoral region.

There were herds of game, rivers of fish, and flocks of wildfowl; lush green meadows were ringed by woods and wild orchards. About 10,000 years ago, the Kurdish desert was a 'paradisiacal place', as Schmidt puts it. So what destroyed the environment? The answer is Man.

As we began farming, we changed the landscape and the climate. When the trees were chopped down, the soil leached away; all that ploughing and reaping left the land eroded and bare. What was once an agreeable oasis became a land of stress, toil and diminishing returns.

And so, paradise was lost. Adam the hunter was forced out of his glorious Eden, 'to till the earth from whence he was taken' - as the Bible puts it.

Of course, these theories might be dismissed as speculations. Yet there is plenty of historical evidence to show that the writers of the Bible, when talking of Eden, were, indeed, describing this corner of Kurdish Turkey.

Archaeologist Klaus Schmidt poses next to some of the carvings at Gebekli

In the Book of Genesis, it is indicated that Eden is west of Assyria. Sure enough, this is where Gobekli is sited.

Likewise, biblical Eden is by four rivers, including the Tigris and Euphrates. And Gobekli lies between both of these.

In ancient Assyrian texts, there is mention of a 'Beth Eden' - a house of Eden. This minor kingdom was 50 miles from Gobekli Tepe.

Another book in the Old Testament talks of 'the children of Eden which were in Thelasar', a town in northern Syria, near Gobekli.

The very word 'Eden' comes from the Sumerian for 'plain'; Gobekli lies on the plains of Harran.

Thus, when you put it all together, the evidence is persuasive. Gobekli Tepe is, indeed, a 'temple in Eden', built by our leisured and fortunate ancestors - people who had time to cultivate art, architecture and complex ritual, before the traumas of agriculture ruined their lifestyle, and devastated their paradise.

It's a stunning and seductive idea. Yet it has a sinister epilogue. Because the loss of paradise seems to have had a strange and darkening effect on the human mind.

Many of Gobekli's standing stones are inscribed with 'bizarre and delicate' images, like this reptile

A few years ago, archaeologists at nearby Cayonu unearthed a hoard of human skulls. They were found under an altar-like slab, stained with human blood.

No one is sure, but this may be the earliest evidence for human sacrifice: one of the most inexplicable of human behaviours and one that could have evolved only in the face of terrible societal stress.

Experts may argue over the evidence at Cayonu. But what no one denies is that human sacrifice took place in this region, spreading to Palestine, Canaan and Israel.

Archaeological evidence suggests that victims were killed in huge death pits, children were buried alive in jars, others roasted in vast bronze bowls.

These are almost incomprehensible acts, unless you understand that the people had learned to fear their gods, having been cast out of paradise. So they sought to propitiate the angry heavens.

This savagery may, indeed, hold the key to one final, bewildering mystery. The astonishing stones and friezes of Gobekli Tepe are preserved intact for a bizarre reason.

Long ago, the site was deliberately and systematically buried in a feat of labour every bit as remarkable as the stone carvings.

The stones of Gobekli Tepe are trying to speak to us from across the centuries - a warning we should heed

Around 8,000 BC, the creators of Gobekli turned on their achievement and entombed their glorious temple under thousands of tons of earth, creating the artificial hills on which that Kurdish shepherd walked in 1994.

No one knows why Gobekli was buried. Maybe it was interred as a kind of penance: a sacrifice to the angry gods, who had cast the hunters out of paradise. Perhaps it was for shame at the violence and bloodshed that the stone-worship had helped provoke.

Whatever the answer, the parallels with our own era are stark. As we contemplate a new age of ecological turbulence, maybe the silent, sombre, 12,000-year-old stones of Gobekli Tepe are trying to speak to us, to warn us, as they stare across the first Eden we destroyed.

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#1249

From: millennium <yonibluestar@...>
Date: Tue Dec 1, 2009 9:13 pm
Subject: Mayan 2012 Jaguar Prophecy of Sacred Feminine ...

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2012: TIPPING POINT
The Prophets Conference Cancun
January 22-24, 2010 Conference
January 22-28 Conference + Pilgrimage to Mayan sites

Conference Information: www.greatmystery.org/events/cancun2012.html

THE MAYA PROPHECIES: 2012
Prophecies the Ancient order of the “Chilam-Balam”

(The Jaguar-Prophets)
by Miguel Angel Vergara Calleros

One day I was talking with my teacher Don Vicente Martin about the Maya Prophecies and I asked him, “What about the Maya Prophecies?” He responded to me, “Miguel, a prophecy is a warning to awake.” Our Ancestors, the Mayas, wrote about the future of Humankind thinking that these Prophecies would never happen because Humankind would awaken and raise its consciousness to the level that would avoid any kind of natural catastrophe.

Don Vicente insisted to me, “Miguel Angel, we are able to change the course of the Prophecies in a positive way and then, in a wonderful way, awaken another level of consciousness in our Planet.

Don Vicente told me that close to the year 2012; there will be many people interested in giving Humankind the negative side of the Maya Prophecies and because of that we will need to be able to see the real truth behind the media, books, writings, movies, and so on.

Now, we are in those days when many people are talking about 2012: and some of them don’t see the positive side of the Prophecies because they are looking only at the surface of the Prophecies and not at the deeper meaning of the Prophecies.

To describe the Prophecies the Ancient order of the “Chilam-Balam” (Jaguar-Prophets) used a special language called “ZUYYA-THAN” (pristine language) or the “AKAB-DZIB-MAYAB-THAN” language (hidden wisdom writings).

As an example, as we sat on the Jaguar Throne at the top of the K'u-Kuul-Kaan pyramid in Chichen Itza, he told me one of the Oral Tradition Maya Prophecies:

“The ancient ones said that the Maya Lands are the home of the bird called “T’HO”, a bird with beautiful blue feathers, and these birds are our Grandfathers and they are waiting for the Goddess to come back again” (Waiting for the Awakening of the Sacred Feminine).

The Goddess will bring again the Solar-Knowledge to Humankind; and allow them to fly out of their caves. (It means that Human Beings will fly again in spirit out of their bodies (their caves) applying the Solar-Wisdom in order to once again reach the Stars.

Now, it is the time to fly out of our own limitations and to see and to experience in our spirit and the spirit of one “Whose Name is Whispered in a Breath” the amazing gift we have to change anything in a positive and creative manifestation of Love and Life.

Now, it is the moment to manifest again the Maya within (“to be a chosen one”) because you have the Science (the intellect) and the Spirit (in your Heart) to fulfill the great responsibility facing 2012: to guide Humankind again, through our actions and words, to the balance and harmony that the ancient ones; Hunab-Ku, Itzamana, IxCheel, and K'u-Kuul-Kaan, desired for us.

IN LAK ECH,
Miguel Angel Vergara Calleros

Don Miguel Angel teaches in a heart-centered style that connects rapidly and profoundly with his audience. Those who experience him realize they are in the presence of a master and are being given an extraordinary gift.

Don Miguel Angel Vergara Calleros will be guiding the Mayan site portion of the conference and conducting ceremony. He will also be a conference speaker. Don Angel is a Mayan Cultural Teacher and leading authority on Chichen Itza and the pyramid of K'u-Kuul-Kaan. He is the author of several books on the Maya including two on Chichen Itza. He was Coordinator of Cultural Services for the Yucatan state government and the director of Chichen Itza for four years.

Don Miguel Angel studied for 17 years with Mayan elder, Don Vincente Martin, who was a wisdom keeper, professional teacher and artist. Don Angel became a master in his own right, known as Master Nazul, and teaches seminars in Mexico and abroad on Mayan astronomy, philosophy, calendar, glyphs and symbols, medicine, cosmovision, traditions and prayers, ceremonies and healing. Don Angel teaches us how to connect with the masters of light who are available to teach and guide us now, as in ancient times. He conducts tours to the Mayan sacred sites so that we can experience first-hand the powerful activating energies of those areas. His knowledge and experience make the journeys come alive as we begin to understand how the messages were imprinted, what the glyphs mean, how the buildings were used and how the ceremonies were conducted.

2012: TIPPING POINT
The Prophets Conference Cancun
Conference January 22-24, 2010
Conference and Mayan Sacred Temple Pilgrimage January 22-28

Full Information: www.greatmystery.org/events/cancun2012.html

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#1248

From: millennium <yonibluestar@...>
Date: Sun Nov 29, 2009 5:57 am
Subject: 20 Mayan Solar Personality Nawales (Glyphs) ...

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BAT'Z

SIGNIFICANCE OF GLYPH
The glyph signifies: the top is a cone which has time rolled up in and becomes uncoiled towards the bottom and reaches the globe of the earth passing through the angles that are both polarities, the masculine and the feminine.

THE DAY
This is the first day of the Mayan calendar. B'atz is the start, the beginning, the time; it is the day of the perpetual ceremonies and customs of our ancestors. This day is utilized to effect matrimonial and business ties, it's a good day to bring things into order or to initiate any plans. It is a good day to ask for: predictions, protection for the artist, well being for the crops, to resolve any family problems. This is the day of the time; it is the day of creation of life and the beginning of intelligence. Bat'z predicts the future; it is the history that is weaved into time, just like with a thread you weave a dress. It is the human gestation time for a child, it represents the umbilical cord. It is the beginning of life, of the infinite time, of the intelligence and wisdom. It symbolizes the cosmic phenomena, the original wisdom. It represents the infinite time and the unity, through this the man and woman are united and from this originates matrimony. Before the Mayas found the thread they used the palm (tree) (pop) to weave. This is the reason why it is called "Pop" the history written in the POP WUJ (sacred book with quiche origin). In the vegetation Bat'z is symbolized with plants that climb. On the day Wajxaqib' Bat'z (8 Bat'z), the Mayan new year is celebrated as it corresponds to the thread of time that has once more rolled up our mother earth. Belejeb Bat'z (9 Bat'z), is the day of the woman, of nature in it's entirety. Bat'z symbolizes the life of the human being, the possibility of lasting until the flame burns down or the thread is cut.

THIS DAY IS GOOD FOR
To ask for a job, to do projects, for engagements or matrimonial ties, to reinforce matrimonies and the societies; for all nature; to ask for things to be in order; to make plans; to protect the artist; help the dancers, musicians; gives grace in the dance; contract signatures; to resolve family matters; initiate any activity; to initiate treatments

SIGNIFICANCE OF THE GLYPH
The glyph signifies: on the upper right side are the ears which signify the path; the curves and the points are the stones placed on the side of the path. It has as special characteristic that is always represented with a flat nose that represent the steps on a stairway.

THE DAY
The development of history is Bat'z and the finish is on Tz'i, but the one that gives force, energy and action for it to be realized is Ee. This is the best day to initiate or conduct any type of business. It is a special day to sign contracts as well as a very auspicious day for traveling, be it short or long. Ee symbolizes the path of destiny, which means more of the path than you are able to see with your eyes; because it is the path of life, the guide, the one that takes us to a precise objective point. It is the aspect in life where we find the realization in all situations, aspects and manifestations of life. Ee is the force, the potential and energy a person has to start a trip, a job, an assignment and everything that has to do with human realization. It is the one that indicates the middle, the form and the condition of the march of life. This sign is the energy of action and this energy acquires experiences opening paths. This is also a day to ask for the health, to initiate a project, to ask for those that live abroad or far from their homes.

THIS DAY IS GOOD FOR
It is a good day to ask for: Good business; So that life may give us a good path; To plan or initiate long travels; For the benefit of the community; To initiate a business; To ask that a pact may come to fruition; Contracts; Employment; So that it may give us a good spiritual path. Good day to ask for the ones living away from home or in other cities. To ask for Guidance about our destiny; So that new opportunities may open up. So that we may be free of accidents; so that we may be free of bad business dealings. To ask for good opportunities. Good day to be grateful for occupations, for work and for the well being of our physical and mental health.

SIGNIFICANCE OF GLYPH
The vertical lines signify the superior stalks that don't reach the end. This represents the development of the spiritual process and the sacred interconnectedness. The horizontal line represents the multiplication and the horizon.

THE DAY
Aj symbolizes the corn field or the garden; everything that is related to the home and the family. It signifies abundance, unity, power the seven virtues (fire, water, air, earth, heart of the heavens, heart of the earth, the center) of the divine power; clairvoyance, sacred words; love to humanity; telepathy; signs in the body; unexpected dreams, knowledge of the sacred sex; development of the serpent of fire and power. Aj is a day for the protection of the home; for animals and plants; proportions good timing; it gives great fruits and harvest. Energy that brings the resurrection; the return to the home; Sign of life; re-establishment of nature; to harmonize with others. It is the triumph of life over death. The firmness and the conviction. It is the sign of communication. It is the pillar that connects the cosmic and telluric energy. It activates the forces that makes the heroic acts. It proportions leadership. It cultivates the knowledge of the human nature developed through communal work. Personifies integrity, honesty and strictness. It is the mother of confidentiality and the purity. It is characteristics of the cosmic expansion. It is the sign that embarks ethics, prudence and morality. It brings simplicity and the justice for the order of the existence and harmony of life. It is a sign of prestige and status. It brings the energy to excel and reach perfection in all acts.

THIS DAY IS GOOD TO:
Ask for protection for the home, the animals and the plants. It is a day to ask for the good timing and to ask for triumph over the negative. To ask for the resurrection of nature, for the purification of the environment, for the harmony, for our sacred space. To ask that our energies may be renewed. To ask that a person may comply with their obligations. To not have difficulties in gatherings. To give firmness to our purpose; So that others may understand and respect our path. It is a good day to ask that humanity may not be destroyed.

SIGNIFICANCE OF THE GLYPH
The glyph signifies the heart of the planet, the reproductive part of the feminine, the face of a jaguar, the print of a jaguar and the points of this map of the world.

THE DAY
Ix signifies the jaguar and the tiger, the female energy and the feline energy. It represents the Mayan altar, or the Tabal-Porabal; the intelligence of the four balaneb; the mother earth; the seven guacamayas; a high level of developed consciousness; spirit protector of the planes and the mountains. Ix signifies the creative forces of the universe. This day is utilized to ask for the life of the animals, for the health, for the spiritual power, for the force and energy, for the women that surround us, for the protection of Mother Nature, to thank the earth for our sustenance. This day brings a special force to change negative aspects. It is a day to retreat, meditate, and re-plan life; to formulate new strategies and resolve problems. It is the day of magic and of the management of the occult forces. It is the day of fertility related to the feminine sex - be it person, animal or plant. The energy of the day is related to sensibility. It is a good day to establish good relations based on clarity. It favors the investigations and it brings good doses of intuition. It is a day to apply scientific techniques of magic, especially favors divination. Out of all of the signs, this is the one that mostly expands our minds, to give us the force, to reach the highest levels of consciousness. The psychic abilities and powers are benefited from this day. It also gives an excellent power to the mind, next to firmness and astuteness. It benefits the highest levels of mysticism.

THIS DAY IS GOOD TO
To ask for the path of the animals both domestic and wild. It is a good day to ask for the force; The vigor; The wisdom of the four balaneb (the four guardians of the four corners of the universe); The spiritual energy; Astuteness in life; That we may not have drastic changes; To block the negative energies; To liberate ourselves or someone else of vices; To cut negative energies.

TZIKIN

SIGNIFICANCE OF THE GLIPH
The glyph symbolizes the head of the eagle. The superior part, the boldness. The vertical lines are the feathers behind the head.

THE DAY
Tzikin is the intermediary between the sky and the earth, between god and man/woman. This day is of the spiritual elevation, of the full human realization and of the material bonanza, the production and material stability. It is the best day for love, to ask for the abundance, as well as for the particular person and for the community, protection in the business, to ask for the intimate partners and the friendships. In the spiritual, intuition is in good aspect, the vice, precognition and the revelations in the dreams. It signifies the guardian bird for all the land in the Maya area. It is the liberty, the messenger, the treasure, the luck and the money. This sign brings the good relationships, has magnetism, it is the perfect day to interact in anything, specially love affairs and business. The energy of the sign is accompanied with a global consciousness. Embodies the idealism of work for the community. Signifies the abundance of the crops, good business, love and art in the acts of life. Intermediary between the Ajaw (creator) and the human being. Represented by everything that exist in space; air, clouds, cold and hot; forces that the heart of the skies have created for our service.

THIS DAY IS GOOD TO
Ask for the abundance - personal and for the community. Ask for protection for the business, so we may be free of illness and bad destiny. To ask for true love. To take away the sadness in the soul. It is a good day for the love to surface between two people. It is a day which to ask for fortune and good luck. To do away with anger and envy. It is the best day to ask for our internal powers. It is a day to increase the intuition, the vision and the revelation in the dream.

AJMAQ

SIGNIFICANCE OF GLYPH
The glyph signifies the mind in the state of forgiveness and illusion. It is the brain in which lines of rays expand out to all places in a spiritual communion with the Nawales.

THE DAY
This is a very appropriate day to forgive and ask for forgiveness, to do away with our faults through sacrifice, to avoid confrontations, to cure any type of illness, for the defense of the dispossessed and for the justice of the earth. Good day to ask to be in harmony with mother earth, to ask for the fathers (gods), for the souls of the grandmothers and grandfathers and to ask for the cosmic force. This day brings an energy that is the mother of all errors, the offenses and irresponsibilities we have done before the Ajaw (creator and former) and before any manifestation of life and creation. This is why it is a good day to ask for forgiveness for the offenses that have committed. On another hand, Ajmaq is a good day to withdraw spirits of bad death, spirits that induce all vices and to remove any love that is by force or by obligation. The energy of Aj represents the authority, the experience and the virtue of a long transit in life. The energy Maq represents the fog and the obscurity. It is the seven sins-wuqu'qak'ix- (arrogance, ambition, lies, crime, ungratefulness, ignorance and envy).

THIS DAY IS GOOD TO
Ask forgiveness for any problems or negative aspects. For any harm we may have caused, conscious or unconscious. Ask forgiveness for our sins and negative thoughts. This is a good day to ask that there may be no wars, to ask for no personal or collective confrontations. Good day to ask for the healing of any type of illness, especially sexually transmitted diseases. Day to ask for no robberies. For the spiritual and material fortitude. To do away with the spirits of bad death, do away with negative thoughts and negative energies and to do away with slander.

NO'J

SIGNIFICANCE OF GLYPH
It symbolizes the knowing. The drawing in the center represents the brain and the points are the three grades of the human spiritual growth.

THE DAY
The Energy of this day is good to nourish the mind, to harmonize relationships, to ask for clarity and especially to transform knowledge and experiences into wisdom. This is a good day to ask for good memory, for the signs in the blood, in the fire, in the stones and the sacred Tzi'te. It is also a good day to unite ideas, to study the Mayan signs, to give offerings to the Kab'awil, to ask for understanding in marriage, to do away with bad ideas, to change the bad habits, to ask for vitality, to ask for force, and warmth and movement in the sick body. No'j is where the mind-energy governs, the knowledge and the good memory. It is the connection of the universal cosmic mind with the mind of the human being. Nobility is the major virtue that the energy of No'j brings because this day is gifted with all the virtues, especially: patience, prudence and the sublime love. The renunciation brings clarity and it is the guide of life. It governs also the studies, the human science and the studies of the mind.

THIS DAY IS GOOD FOR
It is good to ask for the knowledge or tranquility; for peace or nobility; it is a good day to analyze; it is a good day for understanding between couples; it is a good day for the studies, for the scientific investigation; it is a good day to ask for good thoughts; to do away with obsessions, bad ideas and people that have bad intentions; and to be in harmony with the supreme being.

TIJAAX

SIGNIFICANCE OF GLYPH
The glyph symbolizes the point of the knife seen from the front and the pyramid seen from the sky by the Nawales.

THE DAY
This is a good day to ask for the health; to cure difficult diseases; to do away with enemies; to do away with negative energy and to do away with societies. Also it is a good day to ask for intelligence and for the memory; gives us the force of the lightning; it helps us to develop the signs of the blood and the dreams; it liberates us from accidents; it is also a good day to stop doing damage to mother earth; for good health; it liberates us from the jails of materialism; for the rapid healings; to do away with bad friends and relationships; to cut bad intentions and lovers. Represented by the double bladed knife, the image is that of two faces of a coin that converge at a point, so in that sense, we don't know where one side ends and the other side begins. It is to say that part of the positive is in the negative and part of the negative in the positive. So the image is clear in telling us that Tijaax is good with the positive and drastic with the negative. Tijaax brings the power to cut mysteries and to open the gates to another dimension. It also symbolizes pain and sadness. It is the arrow that brings danger and on this day purifies the balance that we have done be it positive or negative, making us pay or teaching us on the physical, mental and/or spiritual plane. It is the energy that has the force that liberates the rational, likes to provoke controversies. In the representation of the Telluric force on the earth (earthquakes and tremors), it indicates to us an energy of change or collapse. It gives us a good shaking to understand our true path.

THIS DAY IS GOOD FOR
To cut away all negative energy; bad luck; illnesses of any type; to start off a new path. It is a good day to liberate us from: anything that has us trapped; from enemies; from accidents. It is a good day to cut dependencies; to do quick healings; to do away with bad friends and bad influences; to cut away suffering; to do way with deceit; to cut slander, fear and any negative aspect.

KAWOK

SIGNIFICANCE OF GLYPH
The glyph signifies the support of the world, represented in the sphere. It also represents a spermatozoid and its descendence (the genealogical tree).

THE DAY
This is a good day to as for the common good; for the family so that all familial confrontations may be fixed; the economic problems; to attract affluence and abundance in the business; and to ask for good climate for the crops and for all that is cultivated. It is also utilized to cut illnesses; to ask for humanity so that they may have a roof over their head; to ask for those that are about to be born and that they may not possess physical defects. It signifies the force of the union, the expansive knowledge; the development of the cosmic plan; the growth; the fertility; energy for the abundance in the material and in the spiritual. It is the energy that brings the rains to give us good crops.

THIS DAY IS GOOD FOR
This is a good day to ask for the family, community, especially the ones that are close to us. It is a good day to ask for our homes; good day to start a home; a good day to avoid difficulties between a family; to fix problems in the family; it is a good day to ask for those that are governing the nation so that they may be just and good governors; to ask that we may have a good relationship with our boss; to ask for justice and social consciousness; and to ask for those that have physical defects.

AJPU

SIGNIFICANCE OF GLYPH
The glyph signifies the face of the hunter, with the beard and with the mouth rounded to indicate the shooting of the blowgun. The other side represents the blowgun itself.

THE DAY
This is a good day to obtain certainty, the security, to plan and to reach our goals. This is a day of renovation and to ask for the fecundity of the woman; to have emotional stability; and to increase the intellect. It is a day that gives the force, the valor and the energy to overcome all obstacles. It is the day to revive the very sick ones; for the protection of the agricultures; to be able to live in this world; to have the force to overcome all bad and all enemies; to not be ambushed by sadness; to decipher the future and the past and to ask that the fire of the Mayan ceremony may never go out. They are the great hunters, possessors of a great magic and fathers of the fine art. They are delicate and educators of this civilization.

THIS DAY IS GOOD FOR
To ask for the knowledge and the wisdom; a good day to focus and analyze life; to ask for health to the very sick ones; a day of their renovation; to ask security for the woman; ask for the certainty in our decisions; to ask for the strength to overcome the challenges that destiny holds for us. To be good planners; to ask for the strength to overcome the bad; to have the astuteness of the hunter; to overcome enemies that are presented to us; to overcome adversity; to have good eye sight and to fix illnesses of the eyes.

IMOX

SIGNIFICANCE OF GLYPH
The glyph signifies a glass of water. The top part is the mouth; the vertical lines represent the roundness. It also represents the maternal breasts, ready to provide milk to the child. It also represents a hand stretched downward.

THE DAY
This day is good to increase the internal powers. It is a good day to fortify the spirit. It is a good day to ask for rain; for the purification of the rivers, lakes and oceans. This day is utilized to capture the messages of the divine and of nature; to ask for the return of the couple; to be able to receive the messages through the dreams; to ask for the good crops; to help return somebody that is far away from their land. This is a day to eliminate mental problems; to ask for what nourishes us; to ask for humanity; and to help cure the craziness in the family. It also represents "craziness", the one that breaks stability. It is an energy that brings strange things and it is bound with the comets which are the seeds that germinate life in space. It also governs the cohabitants with the beings that live in the water and has communication with these beings, especially dolphins, whales and crocodiles.

THIS DAY IS GOOD FOR
To calm the mind; the bad thoughts; to control the arrogance; to do away with desperation; to calm the instability; to ask to do away with the craziness in people; so that the couple may return to the home that they abandoned; to develop the intuition, the vision, the messages in the dream, so that the mind may be more receptive; to ask for the return of those that are far from their home; to do away with any mental problems; to ask that we may never lack nourishment and so that the confrontations in the family may cease.

SIGNIFICANCE OF GLYPH
The glyph signifies a window which was used in the times of the classic Maya, by our ancestors, in which wind came through.

THE DAY
This is a good day renovation; to ask for the good winds to come and nourish our minds and to purify us; that the winds may take all suffering and illnesses of our loved ones. It is also a good day to cure people that have psychological problems; to do away with passion; with hate and depression. This day is good to reinforce our prayers to the Great Spirit and also to develop the power of our mind. It is also utilized to ask for the purity of our soul; to cure the illnesses of our lungs so that we may maintain our breath and courage. To ask the Nawales of the air that the people may not contaminate anymore; to ask that the prayers in our ceremonies may rise to the heavens; to ask the thunder to communicate humans with divination so that the souls may obtain peace; to ask that the illness may be taken away; and to do away with suffering. This sign is the encourager of energy; it is the representation of the subtle; it is the purity, the crystalline; it gives visions; it brings beauty and harmony. It is the element that governs the ideas; the space that exists between the sky and the earth; it also represents the interior space.

THIS DAY IS GOOD FOR
To ask for the spiritual force; to increase in the spiritual universe; to ask for the purity of the soul; to augment the intellect, the memory; to cure illnesses of the lungs; so that we may keep our decisions; to purify the ambience; to ask for no contamination; so that more trees may grow; that our thoughts may rise to the heavens; so that the winds may purify us, the body the mind and that it may nourish our spirit.

AQ'AB'AL

SIGNIFICANCE OF GLYPH
The glyph represents the owl. It signifies the light and the obscurity that are simultaneously by the hooks. The obscure side represents the shadow, and the lines that come from the front towards the bottom represent the light unveiling the materialism over the earth.

THE DAY
This is a day to ask for clarity in our paths; new opportunities; to renew our lives; to have clarity; to bring to light the occult things; and to clear out the mysteries. This is a good day to ask for stability; to find a better job or business; to ask for clarity in our existence; to ask the creator to have days of peace and happiness for the community; so that we may have employment; so that light may be shone upon our path; to remove the obscurity in our minds; to give strength to the woman to procreate; so that there may be justice upon us; signifies the sunrise and the sunset; the light and the obscurity; the rising and the falling of the sun. To do away with people that have double intentions.

THIS DAY IS GOOD FOR
To ask for opportunities in life; of employment; change of residence; of country; to change our look if things aren't going well for us; for a new dawn upon humanity; to ask for our existence; for the renovation; to calm the instability; to do away with obsessions; to do away with people that have bad intentions; so that we may have good thoughts; so that there may be justice.

K'AT

SIGNIFICANCE OF GLYPH
They glyph signifies the energy of gravity; the force that acts over the earth. Represented by the sphere; trapped by the lower groove which divides the base of the two poles or energies of the two magnets. On the other hand; it represents the net that can serve for fishing or to carry the harvest.

THE DAY
This is a good day to ask that we may not fall into fanaticism; the best day to untie knots; to ask for the abundance; for the fecundity of the woman; to do away with bad energies or influences; to do away with knots that hold us to vices; to fix emotional and love problems. It is also a good day to ask for the development of the children; so that the crops may grow; so that we may be liberated of jails: spiritual or material; so that the investigators of the sacred science may grow; so that the sacred knowledge may not be lost; so that the community may grow; for the liberation of the imprisoned; so that we may be liberated of traps and shackles.

THIS DAY IS GOOD FOR
To do away with knots or entanglements; to finish problems; to not fall into fanaticism; to ask that the children may develop; to ask that our powers may develop; for the fecundity of the women; to ask that we may never lack what we need in life; so that we may never go to jail; to discover what it is that we need; to trap occult enemies; to solve family problems; so business may prosper; to capture the superior knowledge.

KAN

SIGNIFICANCE OF GLYPH
The glyph signifies the serpent; the drawing on the upper left is what is on the back of the serpent as well as the dots. This is represented in Kukul'Kaan or Qukumatz'.

THE DAY
This is a special day to increase the physical force; to build the internal fire and spiritual evolution; for the return of the lost and forgotten; for the return of a loved one; for the reconciliation of the couples; to ask for the couples; for the sexual balance; the justice; the truth; the intelligence and the peace. This day is also good to ask for the equilibrium in life; so that we may be free of anger; to be grateful of truth and justice; to heal illness of the nervous system; to do away with economic problems; to ask for the integrity of the community; to ask for the wisdom of all spiritual students; and to ask for the continuation of the tradition and the Mayan ceremony. It is the energy of the knowledge transmuted into wisdom; it is the strength; it is the serpent power; the space energy; the wisdom of the elders; it is the Ceiba (sacred tree) and the sexual magic. It is the DNA; the orbits of the planets; and it is the spiral of evolution.

THIS DAY IS GOOD FOR
To ask for the energy; to ask that the knowledge may transmute to wisdom; fortitude; for serenity; patience; so that the ancestral knowledge may return; to ask for the couples; so that we may have an equilibrium in life; to do away with anger; so that truth may come to light; to do away with illnesses of the nerves and of the vertebrae of the spinal column.

KEME

SIGNIFICANCE OF GLYPH
The glyph signifies death and it is represented by the closed eyes and the closed mouth with the teeth hanging out. The vertical line represents the cycles of re-incarnation.

THE DAY
This is a special day to have contact with the ancestors; to do away with mortal illnesses; accidents; to ask for protection for travels; to find access to the higher knowledge. On this day, there is communication with the higher beings and there is access to dimensional portals. It is also used to seek advice from the Nawales; so that no harm may come to the community, vision throughout he stones; to give us capacity and tranquility; so that the plants may sprout; so that our instincts may increase; so that we may have internal strength; so that we may be liberated from vices; to finish with bad businesses; to end suffering; to harmonize negative energies; to cut hate, grudges and lower passions. Symbolizes the death; the change in the spiritual state; the beginning the advice; the diviner; the fortune; the instinct; the visionaries; the end; the falling; the sprouting or rebirth.

THIS DAY IS GOOD FOR
So that life may support us; to transmute the cycles of life; to do away with bad death and big accidents; to ask for the ancestral wisdom; to ask for good signs; to ask fro good advisors and spiritual guides; to end relationships that aren't beneficial to us; so that we may have nocturnal vision; to ask for protection in the community; to not have sudden death so we can finish our purpose in life; to ask that there may be no wars; to liberate us from any vices; to finish bad businesses.

KIEJ

SIGNIFICANCE OF GLYPH
The glyph represents a closed hand with opposing fingers; closing off a circuit of energies that charges the four cardinal points which are represented by the four fingers on the right and charged by the opposing finger.

THE DAY
Signifies the deer and the horse; it is the four pillars that sustain the sky and the earth; the force and the powers that charge the destiny of humanity; realization of the physical existence; the food; the power of complementation; the wind that passes; the guardian of the forests. It is a good day to be thankful for life and the process of the gaining power for an Ajq'ij (spiritual guide); grateful for the elements: sun, earth, air, water, life. Signifies the four b'alaneb and their respective partners; the four cardinal directions and the four paths. It is a good day to ask for the force and the strength; to ask for positive things; so that we may be in balance with life; so that we may be liberated from talkers and enemies; to help us in our bidding; to dominate the enemy; so that our destiny may be protected; so that is may give us physical and mental agility; to do away with arrogance; to destroy the negative in life and to do away with liars on earth.

THIS DAY IS GOOD FOR
To ask for strength and power; so that we may have good relationship with the four elements; to ask for mother earth; to ask that we may not be traitors; to do away with lies; to ask for strength in a job; to give us clarity in life; to ask fro strength; to not be weak; to not be manipulated; so that it may give us equilibrium; to be more generous; to have more love; to free us from gossip; so that we may have good contracts; to have physical agility and to develop in the arts.

Q'ANIL

SIGNIFICANCE OF GLYPH
The glyph represents a perforation upon the earth with the Tixjob, that is used to separate the earth to deposit the seeds and the four seeds that represents the four seeds that represents the four colors of corn and the four races of humanity: red, black, white, yellow.

THE DAY
Q'anil signifies germ; seed; life and creation. Creation of the universe, especially life and Mother Nature. It's a day to ask for life; the germination of the sacred Maize and everything else that Mother Nature produces. In this sign, the four cardinal points are represented and procreation. Day of human realization and knowledge; symbolizes the four colors of maize existent in Meso-America (red, black, yellow, white). It is also a good day to ask for all things that are initiated so that they are good and strong like work, construction, travels, etc. We also ask to do away with shyness; so that our problems may come to light; so that we may have good children; to do away with arrogance and slander; to do away with plagues on our crops; to do away with talkers and liars; to uncover occult enemies; to clear up the skies; to do away with black magic; and to do away with impotence and frigidness. The day 8 Q'anil is good for addictions and to give thanks. The day of the pregnant women; to revive sterile earth; fertility of human beings, plants and animals. A good day to ask for what you want: business, crops, travels, love, etc.

THIS DAY IS GOOD FOR
To separate the good things from the bad; to plant a project; for a person that is having trouble having babies to get pregnant; so that there may be an abundance of everything; for the development of the children; to have a strong growth in life; to change professions; to initiate a relationship; to do away with shyness so that we may not take other people's problems; to start any treatment; to do away with plagues on plants; to do away with occult enemies.

TOJ

SIGNIFICANCE OF GLYPH
The glyph represents a wheel with its axle. It also represents grandfather sun with his energy and the circle symbolizes the law of cause and effect.

THE DAY
Signifies Tojil; the payment; the offering or penalty; it is the fire of the spirit Ajaw (Creator); heart of the heaven, heart of the earth; it is the rain drop; It is the beginning of communication with higher life, nature and the cosmos; it is the balance of justice and love; it is the beginning of communication of the spiritual life; the reunion of people and the sign of the divine power. It is a good day to ask to shed light on occult things; to understand the law of cause and effect; we give payments to worship the sun; to ask for our lives; to calm the instability; to ask that light may reach all of us; so that the warriors may have the force; to do away with torment and suffering; so that we may not have droughts for our crops; to do away with violent accidents; to do away with bad death; to do away with anticipated death; so that we may have the force. It is a day indicated to offer blood to he Tojil; balance and justice, life and hope; day to give Xukulem (Mayan ceremony to be in peace with the Ajaw).

THIS DAY IS GOOD FOR
To pay for all that we have received in life - positive or negative; to pay for something that we need which we haven't received; to do away with bad accumulations; to forgive and be forgiven; to ask for energy; to ask for changes in our destiny; to do away with any illness or problem that we may have.

TZ'I

SIGNIFICANCE OF GLYPH
The glyph signifies the cane or staff that the Indigenous authority use; it is also the tail of the dog.

THE DAY
Signifies the dog; the secretary; the scripture; justice; authority and the guardian of the material and spiritual law. Represents the fidelity; order; it is the justice; the material and spiritual life from beginning to end. On this day we ask for the divine justice; to do away with criticism; with vices; so that we may have an organized life and so that we may discover all great secrets. It is a day to be in peace; to fix our errors, desires, sexual pleasures and to not fall in the wuq'ub qak'ix (arrogance, lies, ambition, envy, crime, ingratitude, ignorance); to be in balance with the spiritual and material. Nawal of the sexuality; of the stone of the sun; and of the ceremony to liberate us from poverty and vice.

THIS DAY IS GOOD FOR
To solicit Divine justice; to have good helpers; to do away with charges against justice; to liberate persons that are detained; to ask that justice may be corrected; to be just in life; to learn tolerance; to develop love; for community work; and to be good writers.

door: triptonine

2005-08-09 23:59:48

The Thirteen Numbers of the Cholq'ij

The 13 numbers are conceptualized similar to a pyramid. From numbers 1 to 7 we are climbing with much effort. At the number 8 we are in a position where perfect harmony is possible and on the top of the pyramid, and 9 to 13 is directed downhill, creating more ease with the energies, as they are no longer so forceful in developing us. This varies slightly between men and women: for men, 8 is considered to be the top of the pyramid as they are considered to typically be more balanced physically and have to struggle more to reach the spiritual levels than women, where 9 is the top of the pyramid, where they are typicallythought to be slightly less stable in the physical realms but have an easier time accessing the spiritual.

1 Great force and power. The first gear, (like compound) but it does not flow easily. Unity. The first Force is complete. Force of creation.
2 Polarized, yet in balance. Two energies, positive and negative. Polarity
3 The addition of creative right brain energy, Results in what one does.
4 The balance. The four energies, elements of the 3 dimensional universes: wind; water; earth and fire. Solidarity. Balance. Elements. Four planes of manifestation: physical; mental; emotional and spiritual.
5 Elevation of creation. The 5th element, Ether. Is a helper to # 8 Work. The action energy.
6 Imbalances. Many tests and things to evolve to, and work to develop. The physical world, the body. The tests are to develop, refine, learn balance and overcome.
7 Energy to catalyze. Great power versus great temptation. A final test, and step, before the summit. Equilibrium, harmony. A force that can harmonize.
8 Complete energies of the material world. The top of the pyramid. A world of male authority. Energy of arts and Creativity. The highest Male energy.
9 A world of female strength, it has 9 levels within and represents the emotional, intuitive, the artist. Power of realization and the creative energies, highest vibration of the female energy.
10 Creativity - flowing. The law, the authority.
11 Energy that has many tests and payments. More of a spiritual and mental order. It is the test to transmute to knowledge. Action of dividing, sorting Separating, putting in order, sharing.
12 Strong energy that ignites because 12 is a spiritual catalyst. The group, the family, the association.
13 The foundation and base of the pyramid. Realization and transmutation. The magic of being able to change and create, Governs all the other numbers.

door: triptonine

2005-08-10 00:00:46

Candles - Mayan Significance of Colors

Candles - Mayan Significance of Colors
written by Carlos Barrios - translated by Saq' Be'

Red: Color of the East, red is used for energy, love and to take sadness away. It is used to clarify things; the color is an excellent protector and it does away with bad energies. This color is related with the fire element, therefore it is, in this sense, an activator and catalyzer.

Black: Black is the color of the West and serves to cut all negative energy as it the color for cutting negative work. It brings light from where the problems come from. Black is a very strong and powerful color that only needs to be used to cut the negativity, illness, mental or financial/economic problems. This color should never be used to ask for something against someone as the energy would be returned against the sender. Black is related to the earth element and the occult.

White: White is the color of the North and is the color for purification relating directly to the mind, to calm anxieties and to help the memory. It is a very subtle color that brings calm and tranquility. This color is related with the air element. Because of its subtlety and power of purification, it helps to develop vision and perception.

Yellow: Yellow is the color of the South; it is the energy of life, used for health, protection and to help adults. This color gives the force (strength) for life. Yellow is related to the water element and the plants. Yellow gives the ability to know where things are in the material manifestation.

Pink: Pink is the color for little girls. This color helps to fix feelings that have to do with sublime love. It is similar to red, but more subtle. Pink helps to bring tranquility to people but above all is used for the health of young girls.

Baby Blue: Baby Blue is the color for little boys, especially for their health. This color is related with the subtlety of the mind and helps to develop internal powers for vision and revelations in the dreams. It is the color that seeks opportunities in every sense. Baby Blue is intimately connected with green and the color blue. Baby Blue is the color that gives opportunities in studies and in work. Use this color to work with people that have everything turning out wrong for themselves.

Green: Green is the color for hope. It is the one that solidifies opportunities, especially those that have to do with the material, be it with property or work. Green is also the color that gives success in the profession (career). This color gives abundance in the material and nature as a manifestation of reality.

Blue: Blue is the color of fortune, it is to say the one that solidifies everything that has to do with finances. Blue should be used when there are material problems or to support businesses and projects so they may have better finances. Together with Baby Blue and green, Blue gives the opportunity to realize and proportion material well being. Normally it should be used in a sequential order for this purpose:
* The colors Blue, Baby Blue, and White help to develop spiritual powers like intuition, vision and ubiquity in the Najt (space-time).

Purple: Purple is used to do away with bad thoughts, illnesses and problems of the mind. This color is the true healer and cuts any energy. Purple can be used when none of the other colors work for specific illnesses, regardless of gender or age. It is a color that cleanses and opens paths. Purple is somewhat similar to the energy of the color black without being confrontative.

door: triptonine

2005-08-10 00:01:17

2005 Cholq'ij (Tzolkin) Calendar

This information about the Cholq'ij was produced by an Indigenous group of Mayan Ajq'ij (priests) in Chichicastenango, Guatemala: Fundacion Centro Cultural y Asistencia Maya (C.C.A.M.). We give thank for their efforts in keeping the traditions alive and for their welcoming arms and open hearts. We give special thanks to "Chema" who has shared his knowledge and wisdom with us openly and has been of great assistance in bridging the knowledge of the ancient and the modern.

INTERPRETATION OF THE MAYAN CALENDAR
The Mayan calendars were idealized by the astronomers and spiritual guides based on the movement of the blue bodies of the universe. The Mayan scientists were very studious and very observant. They were able to measure movement, the velocity of every asteroid, then establishing systems that allowed them to register time and other natural events. They were able to make the calendar which allowed them to give orientation to the cycle of agriculture production, giving origin to social time and the time of the individual destiny.

THE CHOLQ'IJ: SACRED CALENDAR OF 260 DAYS
The Cholq'ij "Book of the days" or "Thread of the days", begins on B'atz and ends on Tz'i. This "Book of days" is used today as it was put together by the ancient Mayas. For divination and the establishment of time, for the manifestation of ceremonies of commemoration and for protection, as well as for the times of celebration and spiritual crisis.
The Cholq'ij is immersed in the universe and in the elements of mother nature, necessary for life; the fire, earth, water, air; in the cycle of life of some beings still alive and other fundamental aspects of our culture; the women (I'x), the dawn (Aq'ab'al), and the death (Kame).
The Cholq'ij, or the sacred calendar, consists of 260. It is formed by 20 days that are combined with numbers from 1 to 13 placed before the 20 glyphs of the days. Once finished with the #13, it begins once again with the #1, until reaching #13 again, this way consecutively. We can say that the sacred calendar is composed of 13 months that hold 20 days. (13+20=260)
Why are the numbers 13 and 20 used? The ancestors used and considered these numbers as sacred. The number 13 is sacred because the most important joints in the body are; the two at the ankles, two at the knees, two at the hips, two at the wrist, two at the elbows, two at the shoulders and one at the head or neck. As far as the number 20, this symbolizes the 20 fingers of the human being; 10 on the hands and 10 on the feet.
In these 20 sacred words are expressed all of the basic forces of creation and destruction, the good and the that are in the world, in society, in the family and what is in the heart of the human. The unity of such forces in the individual lives depends on the course of life and destiny.
The signs of the 20 days of the Cholq'ij are: B'atz', E, Aj, I'x , Tz'ikin, Ajmaq, No'j, Tijax, Kawooq, Ajpu', Imox, Iq', Aq'ab'al, Kat, Kan, Kame, Kej, Q'anil, Toj, T'zi'.
If we add, to the 260 day sacred calendar, 13 more days, there is a total of 273 days, which is the same time for human gestation, from conception to birth, the sacred time for development of the human being in the mother's womb.
Below are some resources that are very helpful to understanding and working with the Cholq'ij calendar to create the balance and harmony that is needed at this time:

--Traditionally, when a child was born, and Ajq'ij would look at that child's birth chart using the Cholq'ij to determine that child's purpose. Although this proccess is intricate and requires years of training, it is often helpful to know the enerrgy at the time of birth, the equivalent of what is known as your "heart sign". To find out what this energy was at your time of birth, you may use this calendar conversion tool and then look up your sign in the links below.

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#1247

From: millennium <yonibluestar@...>
Date: Sun Nov 29, 2009 5:29 am
Subject: Twenty Mayan Solar Personalities as Maize ...

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WEDNESDAY, AUGUST 12, 2009

Twenty Tzolkin Glyphs As Maize

I should mention that I am not an expert or Mayanist. Or scientist. Right now I'm really glad about that because I want to do some pure speculation. I look at Maya calendar glyphs: I see corn kernels.

There are twenty glyphs in the Tzolkin calendar. What if each glyph was actually a "concept" in the life of a corn kernel?

Below I put them in order with my comment on what the concept could be. They are in backwards order. The calendar beginning is Imix and the ending is Ahau. (If you blog you know exactly why I am not going to fight the order that importing the pictures decided to set itself into.)

20. Ahau (ruler): the kernel now has a true corn spirit and is ready to sprout:

19. Cauac (storm): the kernel is absorbing lots of water. See the droplets?:

18. Etznab (knife): the kernel is beginning to crack:

17. Caban (earth): the kernel is softening and becoming one with the earth:

16. Cib (wax): the kernel is softening and becoming waxy:

15. Men (eagle): the kernel is getting less tied to the earth. It's ready to soar:

14. Ix (jaguar): the kernel is (hmmm ... not sure), but I got help from louciao. The kernel is ready to spring forth like a jaguar:

13. Ben (green/seed): the kernel is pushing outward:

12. Eb (rain): the kernel is kept wet:

11. Chuen (monkey): the kernel is getting a spirit. It's up to monkey level:

10. Oc (dog): the kernel is now the pet of the soil:

9. Muluc (water): The kernel is gathering moisture and expanding:

8. Lamat (Venus or rabbit): the kernel is developing in an organized internal pattern:

7. Manik (deer): the kernel is grasping at the soil:

6. Cimi (death): the kernel is dying. It can't be a kernel anymore. It is transforming with the earth:

5. Chicchan (serpent): the kernel is getting ready to sprout. To let those serpents of roots out:

4. Kan (maize): the kernel is planted and left to itself:

3. Akbal (dark): the kernel is in the dark. Soil was prepared by decay and centipedes. The glyph is a scrunchy centipede face:

2. Ik (wind): the kernel is exposed to air as it is made ready to plant:

1. Imix (crocodile): : the kernel is like a crocodile. It has a tough skin. It needs to be soaked in water:

Start here >>>>

Think of it as a poem about maize. If your whole family's coming year and very life depended on the corn crop you would think of it as sacred just like the ancient Maya did. You wouldn't just throw it into the ground like we do today. You would have rituals. You would study and caress the kernels. You would check on one or two as the season progressed - digging one up to see "how it's going so far". Praying. Celebrating the life of the corn kernel.

One more thing about Etznab. It means knife AND lightning. Lightning is crucial to corn crops; it puts nitrogen into the soil. No wonder lightning was a big concept to the ancient Maya.

All the drawings of glyphs above come courtesy of a great website called Wikimedia Commons. Thanks for your great work and generosity, Wikimedia Commons!

2 COMMENTS:

louciao said...: I'd like to speculate that what you've identified as the Jaguar stage (#14 Ix) of the corn kernel's life is when it is getting ready to spring (like a jaguar), just prior to soaring (like an eagle). And I find it remarkable how the final pictogram (#20 Ahau) so strongly resembles the Hopi Kachina masks & dolls that represent the Corn Spirit. Coincidence? I think not!; AUGUST 12, 2009 4:36 PM
Susan said...: I'm going to have to look at those Hopi Kachinas. I think you are right about the jaguar; I'll make the correction.; AUGUST 13, 2009 6:24 AM

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#1246

From: millennium <yonibluestar@...>
Date: Thu Nov 26, 2009 5:45 am
Subject: SoverAnia: Singing ~ DOWN ~ the Gore-Lords!

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World Temperature Changes Chart for the Last

Two Thousand Years -- Note that it has risen

dramatically over the last four hundred years ...

COPENHAGEN Lord Monckton rap battles

Al Gore - Climate-Gate? - Rap News Video --

http://www.youtube.com/watch?v=KBzR0-j0O0o

Earth’s Rivers, Forests, Rainforests, Aquafirs,

Ocean Life (as we knew it) 97% exterminated,

as of 2008 .

rising temperatures for the last 160 years ...

Millennium Twain

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#1245

From: millennium <yonibluestar@...>
Date: Sat Nov 21, 2009 2:34 am
Subject: Sacred Chumash Songline/Dreamtime/Landscape/Herstory ...

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Rick Bury, photographer

Ancestral Landscapes

December 2008 - January 2009

	http://www.eastongallery.com/all/artists/BURY/index.html

	Rick Bury "Cavalcade" 14x20 Photograph

	Rick Bury -Chumash Lion- 11x14 Photograph

	Rick Bury -Convergence- 10x14 Photograph

	Rick Bury -Grapevine Canyon- 14x30 Photograph

	Rick Bury -Horned Serpents- 24x30 photograph

	Rick Bury -Oak Woodland- 16x20 Photograph

	Rick Bury -Pond With Mortars- 14x20 Photograph

	Rick Bury -Santa Rosa Painted Shelter- 14x20 Photograph

	Rick Bury -Sky Rock- 14x20 Photograph

	Rick Bury -Vanishing Yei- 10x14 Photograph

	Rick Bury -Warner Valley- 11x20 Photograph

	Rick Bury -Yellow Leaves- 22x29 Photograph

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#1244

From: millennium <yonibluestar@...>
Date: Thu Nov 19, 2009 11:42 pm
Subject: Six Generations and Six Hundred, of Chumash, Olmec ...

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Of the Contemporarily-Named 'Chumash' Founders
of all American Pacific Coast Cultures(?), 13,000 Years Ago ...

see Six videos:

http://www.youtube.com/watch?v=e1ZwmVuHJBQ

"Six Generations" Movie Public Screening Held
last night at Santa Barbara Museum of Natural History

three of the 'fanciful' notions of Chumash origins are:

"They Crossed The Bearing Strait During The Ice Age"
"They Walked Across A Rainbow"
"They Rode Here On Whales"

for the 11,000 BC or earlier founding of the Americas,
of the Chumash (and the Olmecs?), by a Pacific People,
all along the Pacific Coast of the Americas, see
the press releases by John Johnson:

13,000 Years? 20,000 Years? 33,000 Years?
Oldest Native Americans are Chumash?

"In 1999, Johnson announced that human bones found
40 years earlier at Arlington Springs on Santa Rosa Island
off the Ventura County coastwere 13,000 years old, making
them the oldest human remains in North America."

Six Hundred Generations of the Chumash

also see:

During the Jomon, when these CityTemples were submerged,
the Great Wave of the Chumash and other American Peoples
settled along the VERY long Pacific Coast(?)

"Unusual submerged landforms have been found off the
coast of the Ryukyu islands in the westernmost region of
Japan. These clusters of islands were once part of a vast
trading network extending between Japan, China and Java, and
maintained tributary relations with China throughout late
prehistoric time (circa 8,000 BC)."

Matrifocal Ryukyu Island Culture Ruins

Posted by Millennium Twain on November 19, 2009 02:12 PM

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#1243

From: millennium <yonibluestar@...>
Date: Mon Nov 16, 2009 5:36 pm
Subject: of Jomon Mu, the California Chumash, Olmec, Maya ...

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kia ora, stellar sister/brothers,

anyone want to comment on these posts, specifically as to origin
of the 'Chumash' people of Coastal Central California? what
(little) I have read on the subject, they claim to have come
from the Pacific. the tribe of one of the oldest Chumash elder
friends of mine, Red Bear, is the Dolphin Clan.

a Chumash Elder:

three of the 'fanciful' notions of their origins are:

"They Crossed The Bearing Straight During The Ice Age"
"They Walked Across A Rainbow"
"They Rode Here On Whales"

I am looking for any leads or thoughts on Chumash Pacific seafaring
origins, perhaps in common or linked with those of the Olmec, or the
Maori, or the Hawaiians, etc. ... as well as post-origin discussions of any
(maintained?) cultural/economic ties between the Chumash and the
Mayan and other Central American peoples.

arohanui, enfolding love,

Millennium Twain

The Ryukyuan Submerged Landforms of the Late Quaternary:
Possible Cultural Context and Significance

James J. Hurtak, Ph.D.
Robert M. Schoch, Ph.D. (Boston University)

Abstract

Our authors consider the various mythic and historic settings in which the recent discoveries made around the Ryukyu Islands may finally gain acceptance in archaeological and geological perspectives.

Unusual submerged landforms have been found off the coast of the Ryukyu islands in the westernmost region of Japan. These clusters of islands were once part of a vast trading network extending between Japan, China and Java, and maintained tributary relations with China throughout late prehistoric time (circa 8,000 BC). Scattered off the coast of many of these islands at a depth of approximately 5 to 25 meters are stone terraces that show characteristics of sunken platforms. Limestone concentrations resembling coastal terraces found in several Ryukyuan sites have sharp edges, right-angles, and unusual arrangements. Hypothesis suggests that these ocean terraces are natural structures that may have been utilized, modified, or enhanced by humans in ancient times.

A View of the Ryukyu Submerged Landforms

There is evidence that islands in the Pacific have disappeared over known geological time. It has been estimated that 15,000 years ago, during the Quaternary cold, ice caps several thousand feet high covered North America and Eurasia, resulting in a lowering of the sea level by 15 meters. It is also known that Indonesia belonged to the same large landmass as southeastern Asia. Our investigations in the Ryukyu Archipelago confirm this geological change, where terrace-like formations as well as caves that were once exposed to air were submerged by the oceanic dynamics of the late Pleistocene and Holocene epochs.

The glacial cycle for the region of the Ryukyu Archipelago is given at 130,000-10,000 BP (Before Present), defining the last interglacial stratigraphic framework for the coastal paleoclimatology and North Pacific. During the Upper Paleolithic¹ period, at the time of the last glaciation, in the climatic period called the Late WÃ¼rm (c. 30,000 -10 ,000 BC), considered the most harsh from the point of view of climate, sea level fell to about 330 to 425 feet (100 to 130 m) below the present zero level.

There is growing evidence that late Pleistocene² groups achieved more complex levels of cultural development than has been generally known. Such an explanation can be satisfactory only for a very narrow time-frame (20,000 -10 ,000 BP) because consideration of Eurasian material culture after 10,000 BP shows a disappearance of paraphernalia for several millennia, and thus suggests not a continuity in complexity but rather its collapse in time.

Prehistoric cultures in the coastal region of South China made use of terraces built along river and ocean fronts at sites selected for agricultural and navigational expedience. This culture then spread its knowledge by land and by boat along the coast, and several cultures adopted these same methods of using terraces to prevent runoff and erosion of resources. Most Asian anthropologists consider that later passageways were made to the neighboring off -shore islands of China and the southern Japanese islands. And although the prehistoric sites which have been investigated in recent years seem to support this assumption, the evidence of these underwater monuments seem to indicate that a land bridge first brought this early terrace and pottery culture to the Ryukyu location during the early Neolithic.

The sea-going population of the Lower Yangtse, who colonized the South China coast in prehistoric days, might have regarded the Strait of Taiwan as a large lake. The activities on the island side of the water are evident. Ever since the last century, Japanese scholars have done a great deal of work on Taiwan, and they were recently followed by the members of the Academia Sinica (Taiwan). Dozens of sites have been reported, most of them located along the west coast. Their distributions and stratigraphy seem to suggest that the mainland cultures arrived on the island in successive waves. Archaeological data from Taiwan clearly shows that the prehistoric cultures of the island owed their origin to those that flourished earlier on the mainland. Thus from Lung-ma in South China to Taiwan there emerged various structural remains in the settlement such as natural waterways, ditches, stone stoves, dwelling pits, storage pits, terraced platforms, and city walls that become the signature of eastward expansion. Much of this was covered over by early Austronesian settlements as studied by Professor P. V. Kirch in his investigation of the early ancestry of oceanic cultures in the Pacific.

The connection of prehistoric Japanese pottery with the mainland is also apparent. Sites in central and southern Japan yield a lithic industry akin to southern China with pebble-flaking, chipping, pecking and polishing as its basic techniques. Typical artifacts, such as those unearthed at Kozanji, Kutobo, Ubayama, and the southern Japanese islands are pebble axes, pointed picks, short axes, waisted axes, shouldered axes, and others, all common in China and Indo-China. The pottery is basically a brownish grey cord-marked ware which has a wide distribution in the Western Pacific, but similar "Jomon" artistic examples have extended as far as Peru. In the hands of the Japanese island potters, this art was developed with unusual skill. Besides the common cord-marked decoration, shell scraping and corded and carved stick impressing were introduced, and a large number of pots were decorated with highly ornate reliefs. The pottery gives Japanese prehistory (19,000 - 3,000 BP) the name "Jomon" which means literally "cord-marks".

A profound connection between Taiwan, the Ryukyu, and China is evidenced in a combination of chipped and partially polished rectangular hoes, stepped adzes, and shouldered axes. In the early Neolithic period (12,000-10 ,000 BP) these could have been used to modify stone surfaces and territory for commerce or build terraces for agriculture.

Ancient stone "vessels," their exact age unknown, as well as stone tools also of unknown age have been found on Yonaguni. The stone "vessels," which may have served ritual functions, range in size from about half a meter to two meters in their longest dimensions and appear to be carved of the native sandstone. One beautiful celt-like stone tool in particular that was found on Yonaguni (presently in the possession of Dr. Kimura) is composed of igneous rock, possibly a diabase, that is not found exposed on Yonaguni Island. Either this tool or the raw material from which it was manufactured was transported to Yonaguni in ancient times, furnishing evidence of an ancient stone-working tradition on Yonaguni independent of the underwater structures.

If we look at the larger picture, we see that a possible connecting blueprint clearly exists throughout China and Japan whether it is seen in the pottery, primitive tools or in the mound and terrace structures. The movement of the phenomenon of sun worship and corresponding symbolic sun crosses and fire serpent motifs on pottery can also be found in Japan and China.

Sun worship, serpents, platform architecture, and terrace-culture, however, are not limited to the Western Pacific. Raised slabs and terraces with posts are common throughout Polynesia, and at one "ahu site" on Easter Island called Vinapu, temple rocks and statues are structured to show the significance of extended ceremonial platforms. Elaborate stone terraces are also seen at Hanalapa me'ae in Polynesia and in the Marquesas islands of the mid-Pacific. In the South Pacific, terrace platforms as special places of gathering were called luakini heiau, a term introduced by the Menehune people who brought the art of heiau building to the Hawaii islands. In the traditions of Ka Po'e Kahiko, the Menehune were the earliest people to populate Hawaii, using stones from Kawiwi to build platforms in Wai'anae . The Ka Po'e Kahiko culture understood the cardinal points (Kukulu) in accordance with the rising of the sun in the East (the Kukulu hikina), the traveling of the sun to the west (Kukulu komokana), as well as the south (Kukulu-hema) and the north (Kukulu 'akau).

Restored Japanese Castle on Okinawa

The platforms for these astronomic points show striking similarities to structures on Ryukyu such as Sheri Castle and some of the other restored castles on Okinawa. These similarities are represented by an overall design and architectural plan, including the downward sloping stairs, levels, terraces, and masonry. Was it possible that throughout the vast oceanic regions, sun worship was the key to oceanic platforms from Talepakemalai on Eloaua Island in the Bismarck Archipelago to platform sites at Lolokoka in Tonga and Wai'anae in Hawaii? Were these just places of worship, or could they indicate a rudimentary understanding of astronomy serving cultural, religious and astronomic purposes?

Archaeological similarities have been found between immigrant and indigenous groups scattered throughout the ten thousand nautical miles of the Pacific in what has come to be called the "Lapita"³ culture. This represents an ancient legacy of art and pottery which may be nothing less than a ethnographic conduit that spread throughout Oceania. The Lapita may be the "missing link" now being accepted as the "Asian Ancestors" of the Pacific Oceanic World!

Another missing link might be connected with an ancient pre-Japanese peoples called the Ainu, an isolated group with possible Caucasian ties, who live on the northern most island of Japan and may have migrated across the Northern Pacific to North America. A deciphering of the name "Ajimu" may throw some light on the sunken underwater structures of Yonaguni. It is a corruption of Azumi which means "Sea People," in earliest Japan. Until the end of the eighth century AD, the Azumi were among the most powerful sea-faring tribes in Japan, but after the Nara Dynasty was established, they declined in strength.

Terrace cultures were at one time also prominent in South America. NASA satellite photographs of Tiahuanaco, Bolivia in the late 1980s revealed an extensive yet forgotten array of stone patterns and platforms which were recently determined to have been used by early cultures to manage a sophisticated irrigation system at high altitudes (4,000 m). These platforms are adjacent to ancient monuments and structures that served as ceremonial centers, exhibiting sun and stellar alignments, as well as containing water conduits for ceremonial rituals. And what about the Mayan culture with their platforms, sun worship rituals and astronomically aligned structures?

One can argue that in the Chinese architectural tradition of temple platforms, vertical discrimination of space was three-fold, including ground level or neutral planes, elevated or positive planes represented by platforms, and pits or negative planes represented by sunken courts. Most sunken courts had two aligned flights of steps on opposite sides, one for descent and the other for ascent, designed for ritual procession into and out of negative space. Yonaguni tombs in the coastal regions imitate the same step functions found on the submerged platforms, viz., two or three steps, usually of different heights, connecting each platform horizon in elevated or sunken space on one side with great systemization of space. A similar three-tiered symbolic structure can also be found throughout South America.

In terms of architecture, terrace arrangements—whether agricultural or ceremonial— throughout South America, Polynesia and Japan similarities of structures do exist. The structures seen in the waters off of Okinawa and Taiwan in this context do not appear as unique structures. One author (Hurtak) has found mathematical relationship between terrace-cultures around the world. Serious hypotheses concerned with the origin of various items of culture and language have sought to link the Pacific peoples with America or with eastern Asia through migratory routes both to the north and to the south. Linguistic and cultural resemblances between the Japanese and the Polynesians have been pointed out, and analogies have been traced between art forms and cultural items of the Chinese and those of various Pacific islands peoples.

Concepts about Asian migration to North America have expanded in many directions in that the Bering Strait is now considered not the exclusive connection between East and West. Although genetic research on the "˜Richland" or "Kennewick" Man (the name being used for the 9,300 year old skeleton found near the Columbia River in Washington State) represents an unprecedented finding in the history of the Americas, and is of major interest as perhaps part of the culture that took part in the migration, the recent Monte Verde discovery also lends a new direction to a pre-Clovis man movement in South America.

In reconciling geology and mythic history, any set of phenomena can be explained by an infinite number of hypotheses , and we must choose between them. Masaaki Kimura's Mu—Underwater structures of Ryukyu? (in Japanese, 1991) and Lost Stone Tablets (in Japanese, 1997) represent a latter-day synthesis of archeological research and ancient legend. Kimura provides an environmental and ecological hypothesis designed to account for human origins and diversity of cultures in the Pacific as coming from one parent civilization. Although not widely appealing to most archaeologists, in all honesty, Kimura does accurately depict ancient legends from an Oriental perspective, making it difficult to choose among such differing hypotheses as those that can be fashioned from ideas about ancient legends versus archeological evidences.

Two problems which have attracted much attention in the study of Pacific island peoples are those of their origin and their dispersion. Many theories have been put forward to explain where they came from, by what routes, and how they managed to settle over widely scattered islands throughout a vast expanse of ocean between New Guinea, Easter Island, and the Hawaiian Islands. Another allied problem is that of the source of their culture.

Myths of ancient China date back to oracle bone inscriptions 30,000 BP, the earliest tradition of scribal notation on astronomy and star navigation. The historic records, inscriptions and traditions show an interplay involving a series of solar myths, flood myths, myths about the creation of the universe and the sinking of lands in the Pacific commonly referred to as the legendary Meru or Mu. The term "Mu" is also very important in the life story of the "Son of Heaven—Mu," who comes to earth as an example of prehistoric creation. Among the many Chinese creation myths one finds the exploits of the Hunter Ho-wang-mu who is looking for the heavenly land on Earth called Hai-wang-Mu. The breaking apart and destruction of the land of Mu and the sinking of the "Sun of Mu" are stories whose authenticity seems beyond doubt, having been deeply embedded in the minds of the Chinese people.

Japanese historic traditions carry on a popular "Mu myth" by teaching that their first thirty-six generations of emperors , beginning with Jim-Mu and Kim-Mu, came from the region of the Sun. Thus the use of the "rising sun" symbol exemplified the meaning of the divine power on earth that was to spread light throughout the world connected with the divine island of Japan.

The question is asked: "Of what use can knowledge of Mu be to humanity?" To some, of little practicality, but there are many who would be glad to know the origin of man's early movements and cross-cultural interactions over "unknown areas" of the ocean. At this stage of history it may be important to know the triggers on which has been based the fabric of the various cultures that have existed around the world. This knowledge could serve to correct the misunderstandings that have been major obstacles to understanding our dim planetary past.

Footnotes

¹ Dates vary based on culture, but the general theory for Western culture is:

	Paleolithic (Old Stone Age)	700,000 - 17,000 BP
	Mesolithic (Middle Stone Age)	17,000 - 10,300BP
	Neolithic (New Stone Age)	10,300 - 6,200 BP
	Chalcolithic (Copper Age)	6,200 - 5,000 BP

²The Cenozoic Period of the standard Geological Time Scale is made up of:

Cenozoic Period (66 million years ago to present)
Tertiary (66 million - 2 million years ago)
Pliocene, Miocene, Oligocene, Eocene, Paleocene
Quaternary (2 million years ago to present)
Pleistocene (2 million - 8,000 years ago)
Holocene (8 thousand years ago to present)

³ The Lapita culture is made up of early Austronesian-speaking Neolithic population that colonized Oceanica (Melanesia, Micronesia and Polynesia) around 3,500 BP.

Selective Bibliography

Akiyama, Kenzo. Studies in the Relations between Japan and China (in Japanese). Iwanami Shoten, Tokyo, 1939.

Ri Jo Si, Rok Records of the Ri Dynasty, Vol. 7, p. 677-678ff, Gakushuin Daigaku, Toyo Bunka Kenkyujo: Tokyo, 1967.

Cheng, Te-kun, Prehistoric China. Cambridge: Heffer and Sons, 1959, pp, 44-133.

Churchward, James. The Lost Continent of Mu. London: W.C. Daniels, 1988.

Clottes, J., and Courtin, J. The cave beneath the sea: Paleolithic images. Cosquer, New York: Harry N. Abrams, 1996.

Cook, James, Voyage toward the South Pole and Round the World, 2 Vols., Blackwell: London, 1777.

Kimura, Masaaki, "Ryukyu in the Late Quaternary," in Journal of Geography (in Japanese) 105 (3), pp. 261-268, 1996.

Minamiyama, Hiroshi, Bottom of the Ocean OOPARTS [Out of Place Artifacts]. Tokyo: Futami Shobo, Publisher, 1997, 302 pages. ISBN 4-576-97087-9. [In Japanese. The Yonaguni Monument and related structures are discussed on pp. 11-46.]

Siskei-Meishou, Cultural Properties of Okinawa. Part III. Kindaibijyutu Ltd.: Naha, 1996.

Thomas, Michael F., "Tor" in The Encyclopedia of Geomorphology, edited by Rhodes W. Fairbridge, 1968, pp. 1157-1159. Stroudsburg, Pennsylvania: Dowden, Hutchinson & Ross. Also see Chang, K.C. "Prehistoric Ceramic Horizons in Southeastern China and Their Extension into Formosa," Asian Perspectives, Hong Kong, Vol. 7, Nos. 1/2, pp. 243-250

http://www.affs.org/html/ryukyuan_landforms.html

~~~~~
~~~~

DNA Ties Together Scattered Peoples: Data on descendants of the Chumash spur new ideas about the first settlers of the Americas.

By Steve Chawkins
The Los Angeles Times
September 11, 2006

Chumash Whale Effigy Pipe

Over the years, a couple of dozen descendants of the Chumash Indians have complied with the odd requests of their old friend John Johnson, a leading scholar of the tribe's culture and head of the anthropology department at the Santa Barbara Museum of Natural History. After all, what harm could come from parting with a few of their hairs or letting him swab the inside of their cheeks for a saliva sample?

What emerged from Johnson's DNA studies are tantalizing clues that link some of today's Chumash with settlers of coastal regions from Alaska to Tierra del Fuego more than 10,000 years ago.

"It's mind-boggling," said Ernestine De Soto, a 68-year-old nurse whose rare strain of DNA matches that found in ancient remains thousands of miles from the Santa Barbara area, where her family has lived for centuries. "I've always known I was Chumash, but this is something else."

Johnson's work, along with studies by archeologists and geneticists nationwide, adds more strong evidence to a theory that challenges long-held assumptions about when and how the first Americans arrived.

Ever since it was articulated by a 16th century Spanish missionary to South America, the prevailing theory has been that the first inhabitants of the Americas were big-game hunters who crossed a 1,000-mile land bridge from Asia, slogging down into the Great Plains through an inland corridor created by receding glaciers.

A number of scientists believe some may have trudged from Asia and then built boats that, over hundreds of generations, took them to spots where they put down roots along the length of the Pacific Coast.

"We're dealing with the whole period when glaciers began melting and people first became able to enter the Americas from Asia," said Johnson, who addressed a scholarly conference about his findings over the weekend at UC Santa Barbara. "Who were these first people that arrived in California?"

To Johnson and his colleagues, the answer involves centuries-old records from California missions, bones found at sites ranging from China to Chile, and a tooth extracted from a 10,300-year-old jawbone discovered in a place called On Your Knees Cave on an island off Alaska.

Found in 1996, the tooth from Prince of Wales Island wound up in a lab at UC Davis, where doctoral student Brian M. Kemp tried for two years to extract its DNA ˜ a feat frequently made impossible in old bones because of natural decay. But this tooth had been protected for millennia by cave walls and cold. Finally, Kemp succeeded.

The tooth yielded the oldest DNA sample in the Western Hemisphere.

"It was fantastic," recalled Kemp, now a researcher at Vanderbilt University in Tennessee. "When I first got the DNA out of this tooth, it looked different. I didn't immediately recognize it as a pattern frequent in the Americas."

In fact, as Kemp and others pored over a database of DNA patterns from 3,500 Native Americans, they found just 1% that exhibited the same distinctive markers. Some of the samples were drawn from living people and others from ancient bones. More than half were from the Cayapa tribe of Ecuador. Others were from tribes in Mexico and the southern reaches of Chile.

Four matching samples, it would turn out, were from Chumash descendants living along California's Central Coast.

Johnson had started collecting DNA 14 years ago, approaching Chumash descendants whose family trees he traced by painstakingly scouring records of births, baptisms, marriages and deaths compiled over two centuries by the Franciscan friars of California missions.

"Though there are no full-blooded Chumash left, he could go to the records and determine that this person is a direct maternal descendant of this particular Chumash woman in this mission or that village," said Joseph Lorenz, a molecular anthropologist collaborating with Johnson on a paper to be published in the Journal of California and Great Basin Anthropology.

Verifying such links is important because researchers mainly seek mitochondrial DNA ˜ the sequence in all of us that is inherited only from our mothers. It's easier to extract from cells. And, except for periodic mutations, it stays much the same from generation to generation, allowing a journey directly to a family's roots without distracting side trips.

Johnson acknowledged his sample is small but said it still points to just one conclusion: "My hypothesis is that the Chumash descended from a very early coastal migration that resulted in the distribution of people down to the tip of South America."

Other experts familiar with his research agree, although they acknowledge that physical evidence is difficult to find. After all, they note, the melting glaciers put a lot of early prime beachfront real estate under water.

Johnson's evidence "suggests the Pacific Coast is a primary conduit linking north and south," said University of Pennsylvania anthropologist Theodore Schurr. The DNA results, he said, are additional pieces of evidence in a case that has been building for about 10 or 15 years.

In 1999, Johnson announced that human bones found 40 years earlier at Arlington Springs on Santa Rosa Island off the Ventura County coast were 13,000 years old, making them the oldest human remains in North America.

Even that long ago, Santa Rosa would have been an island, so the presence of the bones suggested that boats were in use along the coast in that ancient time. Nobody is sure of the dates, but some scientists believe the migrations from Asia along inland routes in North America had not yet started.

Olmec Jaguar Dragon Vessel

In 1997, scientists presented their findings of prehistoric settlements at the Monte Verde site in coastal Chile. Estimates of their age ranged from 12,500 to 33,000 years old.

Some linguists have contended that the sheer number of Native American languages ˜ at one point there were 88 between Baja California and Oregon ˜ indicate settlement for at least 20,000 years, well before the retreat of the glaciers would have allowed travel by foot.

Johnson's findings intrigue Jonathan Cordero, a sociologist at California Lutheran University who has a distant relative with the rare DNA. Johnson traced the relative's ancestry to Escolastica Maria, a Chumash woman who was baptized at Mission Santa Barbara when she was 40, in 1788.

"This confirms a lot of Native American stories about origins," Cordero said. "The Aztecs, for instance, say their ancestors came from the north, and this is certainly consistent with that."

Meanwhile, the field is brimming with unanswered questions. Could inland and coastal migrations have taken place at the same time? Just when did people first embark from Asia? And are there Asians whose DNA is a match for the stuff that their ancestors theoretically carried all the way down to Chile? Only one known match ˜ in China ˜ has been made.

To Ernestine De Soto, whose mother was the last native speaker of Chumash, a bigger question yet arises when she ponders her link to an ancient tooth in Alaska and tribesmen in an Ecuadoran village.

"When are they going to link us all?" she asked.

~~~

Cord-marked like pottery has been found in Olmec sites.

Kamegaoka Style Late Jomon "Jar with Spirals"

"The pottery is basically a brownish grey cord-marked ware which has a wide distribution in the Western Pacific, but similar "Jomon" artistic examples have extended as far as Peru. In the hands of the Japanese island potters, this art was developed with unusual skill. Besides the common cord-marked decoration, shell scraping and corded and carved stick impressing were introduced, and a large number of pots were decorated with highly ornate reliefs. The pottery gives Japanese prehistory (19,000 - 3,000 BP) the name "Jomon" which means literally "cord-marks"." ("Braid-Rope Pattern")

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#1242

From: millennium <yonibluestar@...>
Date: Sat Nov 14, 2009 7:00 pm
Subject: ~ Sixth Night ~ Mayan Murals Discovery ...

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Maya Murals Give Rare View of Everyday Life

By Andrea Thompson,

09 November 2009

Note light-skinned women below with faces painted dark red, as Herodotus stated was the custom of Libyan women.

One corner of the painted Maya pyramid structure at Calakmul, Mexico. One layer of the mural must
still be excavated. Credit: Carrasco Vargas et al./PNAS

$Mural scene showing the serving and drinking of \$

Mural scene showing the serving and drinking of "ul," or maize-gruel. The hieroglyphic caption says "aj ul," or "maize-gruel person." Credit: Carrasco Vargas et al./PNAS

Recently excavated Mayan murals are giving archaeologists a rare look into the lives of ordinary ancient Maya.

The murals were uncovered during the excavation of a pyramid mound structure at the ancient Maya site of Calakmul, Mexico (near the border with Guatemala) and are described in the Nov. 9 issue of the journal Proceedings of the National Academy of Sciences.

The find "was a total shock," said Simon Martin of the University of Pennsylvania Museum in Philadelphia, who studied the paintings and hieroglyphs depicted in the murals.

The Maya have been studied for more than a century, but "this is the first time that we've seen anything like this," Martin said.

The Maya, like many other societies, left more traces and accounts of the lives of the ruling classes � the royalty, religious orders and artisans � than of the lower orders of society that made up the bulk of such civilizations.

"We almost never get a view of what other layers of society are doing or what they look like, so this is one of the things that makes [the murals] so special," Martin told LiveScience.

The murals were found on the walls of one layer of the mound structure � Maya built over the top of older structures, creating buildings in layers like onions, Martin explained. While other layers were scraped up and destroyed in the effort to build over them, the layer with the murals appears to have been carefully preserved, with a layer of clay put over the murals, ostensibly to protect them.

This careful preservation "might suggest that it was something pretty special," Martin said.

The images on the mural show people engaged in mundane activities, such as preparing food. Hieroglyphic captions accompany each image, labeling each individual. In each case the term "aj," meaning "person," is used and followed by the word for a foodstuff or material. For example, the terms "aj ul" ("maize-gruel person") shows a man with a large pot, dish and spoon with another man drinking from a bowl, and the term "aj mahy" (tobacco person) depicts two men, one holding a spatula and the other a pot that likely holds a form of the tobacco leaf.

$Mayan hieroglyphic spelling of two titles from newly discovered ancient murals, \$

Mayan hieroglyphic spelling of two titles from newly discovered ancient murals, "aj ix'im" (maize-grain person) and "aj atz'aam" (salt person). Despite the importance of these commodities to the Maya diet, the words for "maize" and "salt" were not previously known. Credit: Carrasco Vargas et al./PNAS

Such scenes have never been seen in surviving Mayan paintings before, though some parts of quotidian Mayan culture have survived through the ages with the remaining Mayan populations) and the hieroglyphs for some words (such as "tobacco" and "maize-gruel") were already known. Other hieroglyphs, though, were new to researchers � of particular importance were finding the words for maize itself and salt, which were known to be key staples of the Mayan diet.

Whether or not any other such murals are hidden in mounds in the jungles of Central America isn't known, but Martin and other archaeologists say that, chances are, any such paintings that did exist are likely long one.

"Tremendous amounts of Maya culture and writing have just perished," Martin said. "It's not like Egypt, where even bits of paper in the sand can survive 5,000 years; this is an extremely hostile environment, it's extremely humid."

Martin and his colleagues are not yet sure what the structure was or why the mural was painted and preserved. But they hope to learn more as they continue to excavate more layers of the pyramid and uncover more of the mural.

http://www.livescience.com/history/091110-maya-pyramid-painting.html

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#1241

From: millennium <yonibluestar@...>
Date: Sun Nov 8, 2009 7:03 am
Subject: Mayan Sixth Night: "Total Bliss for 360 Days ..."

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for the harmonious/awakened/enlightened members
of our sacred family, "Total Bliss for 360 Days ..."
as our Divine World Body comes (refines) together!

Millennium Twain

http://www.astroalchemy.com/articles/mayan.html

The Mayan Calendar and the
Arc of Evolution

On January 6, 2005 I attended a mind-blowing lecture on the Mayan Calendar that finally gave me the "big picture" of the history-and future-of all creation. The good news is that despite some inevitable bumps in the road, the period between now and 2012 will be one of infinitely expanding consciousness-ending in the Golden Age we have all been waiting for.

The talk was given by Ian Lungold, an artisan who became fascinated by the Mayans while making jewelry based on their designs. Information began streaming through him, which took him on a path of exploration that resulted in a complex understanding of the Mayan calendar. Not actually a calendar in the ordinary sense, it is really a meter of the movement of creation or tool to tune your consciousness to the flow of evolution to develop your intuition and become a co-creator with the divine.

A calendar is the dead center of any civilization's consciousness, said Lungold, representing the intersection of time and place as your point of view or location of consciousness. The Gregorian calendar (est. 1582) is pinned to physical events - the rotation of the Earth around the Sun every 365 � days. The Maya, who used a total of 17 calendars, had one like this called the Haab, but it was used only for commerce and tax purposes. The Tzolkin, or 260-day calendar, was used most frequently as a personal and astrological calendar, or chart of consciousness. It was based on the 7 day/6 night cycle of creation familiar to us via the Old Testament, which came from the ancient Sumerians. Apparently both the Mayans and Sumerians had access to the same body of wisdom about the arc of evolution in this solar system that began 16.4 billion years ago.

In a riveting four hour talk, Lungold put a chart on the board that looked like a Mayan pyramid and took us through the precisely-timed stages of evolution from single-celled organisms all the way up to Oct. 28, 2011, when the Mayan calendar officially ends. Ian went straight to the Maya to get this info after discovering that the dates and other "facts" publicized by Jose Arguelles in his book "The Mayan Factor" were questionable.

I will not attempt to recount all the historical events that show precise correspondence with the Mayan timeline; suffice it to say that it all made perfect sense. Most recently, the "Planetary Cycle" that began in 1755 with the Industrial Revolution and culminated in 1992 with the Internet was concerned with the concentration of power. This was a time when the mind became king, and intuition went out of style because it was basically a death sentence (witness the burning of ten million women as "witches.") Lungold made the point that the mind is not your friend, that at best it's just a tool like a calculator-but is also a parasite concerned only with self-preservation. It can only operate at 24 frames or thoughts per second, which is very limiting in this age of rapidly accelerating technology and consciousness. Stress has become a worldwide epidemic as the mind tries and fails to keep up. Suicides are on an upswing and can be seen as an equipment failure, while many people prefer to go unconscious through various addictions to sedate the stressed-out mind. Denial is rampant.

We'll all be going completely out of our minds and coming into present time, says Lungold, between now and 2011, when we head into the last year of the cycle. We're moving past the limitations of the mind and into the intuitive space referred to as "The Zone" in athletics, when a player reaches a point of perfect equanimity and is able to perform superhuman feats like lifting 350 lbs. overhead. It is the space of "no mind" also found through meditation and other acts like sex (if you do it right, he says). Science has found that while in this Zone, your whole brain lights up and every cell is activated-it's how we're meant to live. The key is getting centered, which comes from regular practice at attaining this state. Lungold likens it to a spinning gyroscope with a calm center that keeps it from falling over. If there is a broken piece, then it will fly apart. This is basically what we will be challenged to do in the next six years: stay so centered in our intuitive knowing that we don't fly apart as consciousness accelerates and world events grow more intense.

The key to this centeredness, he claims, comes from integrity. Intuition doesn't exist if you're out of integrity. This will be the major theme of 2005, as Power meet Integrity head-on on June 1. Ethics consciousness will slap down Power consciousness in some way on the world stage, Lungold predicts. We are building a new foundation this year based on ethics, from Dec. 4, 2004 to Nov. 28, 2005. The knowledge should also come out sometime after June 1, he claims, of machines that now exist, which produce energy at no cost. This could turn the existing power structure on its ear.

Paying attention and having intention will be key. The Neanderthals died out because after 100,000 years, they were still using the same tools. They could not imagine a different future, so they had no future. Suppose that when you're centered in your intuition, you're actually CREATING your future. That would explain why our intuition is often right. Intention will become crucial in the coming time of exponential change, because there are so many more options available to us than ever before, and less persistence will be required to achieve our goals. Instant manifestation will become the norm! There will only be two choices: Creator or Victim.

The "Galactic Cycle" began on Jan. 5, 1999 and lasts for 12.8 years. The dawn of this cycle was the Y2K scare, which was a mass warning or planting of a seed, "don't trust your systems." Nothing happened at the time, but by 2007-08 we are entering the Fifth Day and Night of the overall cycle, a big opening in consciousness but also a time when we may experience an economic meltdown. Lungold says to pay attention to the Hopi, who advise: 1) Know where your food and water are coming from, and 2) Know all of your relations. Getting out of the cities will be wise, he says, as "shrapnel may be flying" and the usual sources of food and water won't be as available. This is similar to other Fifth Days in creation, such as the period encompassing World War I and II, and prior to that, the Dark Ages. The coming trial will be shorter and less severe than the previous ones. Things are getting dramatically better, he points out.

Also on the Fifth Day, we will finally "meet the neighbors." We have been under galactic quarantine as we pass through this power trip we've been on (which was a necessary phase of consciousness), but during 07-08 we will know ourselves as part of the greater galactic community. By 2009 on the Sixth Day (corresponding to the Renaissance and the beatnik/hippie time period of 1952-72), consciousness will overcome technology completely and our larger minds will merge with computers to produce such phenomena as teleportation, time travel and age reversal.

On the Sixth Night in 2010, we have total bliss for 360 days. We'll be back to our roots, attuned to an organic value system. On the Seventh Day, the "Universal Consciousness" cycle which begins on Feb. 10, 2011 and lasts 100 days, we will finally know ourselves as co-creators with God, rejoining the Creator as a Creator (though some will achieve this state sooner.) Anything we can possibly dream of already exists in the mind of God. As we discover more and more about the inner workings of Creation, this truth will be known by all. Some will fall by the wayside and become "mulch" for future growth, however, as consciousness accelerates too rapidly for them to grasp.

This grand cycle affects not just Earth, but the entire Universe, which is evolving alongside us. What happens after 2011? Time and space will slip away as solid measurements. The best example Lungold could give of what it will be like is portrayed in the film, "What Dreams May Come," in which thought creates instant manifestation. Meanwhile, he advises not investing in anything that lacks integrity, such as the stock market, and to get out of the way as our culture falls-similar to what happened in Rome. It will also help to attune yourself to the daily flow of creation through the Galactic Astrology Mayan Calendar and Conversion Codex (available on Lungold's website, www.mayanmajix.com). This also shows you how to figure out your Mayan birth sign and life assignment (different from Jose Arguelles' version) which is totally fascinating. Knowing your essential purpose and the intention for each day can attune you to your intuition, which puts you in sync with the flow of Creation and produces entrainment, or synchronization with All That Is.

For more information on this material, Ian recommends the book "The Mayan Calendar and the Transformation of Consciousness" by Carl Calleman, whose findings are in alignment with his.

SIGNIFICANT MAYAN CALENDAR DATES

Meditating on the following dates will attune your consciousness to the flow of evolutionary creation:

Dec. 3, 2004 Beginning of Fourth Day: New consciousness, intuition re-emerges

June 1, 2005 Midpoint of Fourth Day

Nov. 28, 2005 Beginning of Fourth Night: Bridge-building to consciousness expansion

May 27, 2006 Midpoint of Fourth Night

Nov. 23, 2006 Beginning of Fifth Day: Budding, breakthrough

May 22, 2007 Midpoint of Fifth Day

Nov. 18, 2007 Beginning of Fifth Night: Destruction, challenge

May 16, 2008 Midpoint of Fifth Night

Nov. 12, 2008 Beginning of Sixth Day: Flowering, renaissance

May 11, 2009 Midpoint of Sixth Day

Nov. 7, 2009 Beginning of Sixth Night: Resting and fine-tuning

May 6, 2010 Midpoint of Sixth Night

Nov. 2, 2010 Beginning of Seventh Day: Bliss

May 1, 2011 Midpoint of Seventh Day

Oct. 28, 2011 Completion of Seventh Day: Oneness with all creation

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Do these mysterious stones mark the site of the Garden of Eden?

WEDNESDAY, AUGUST 12, 2009

Twenty Tzolkin Glyphs As Maize

2 COMMENTS:

The Ryukyuan Submerged Landforms of the Late Quaternary: Possible Cultural Context and Significance

Footnotes

Selective Bibliography

DNA Ties Together Scattered Peoples: Data on descendants of the Chumash spur new ideas about the first settlers of the Americas.

The Ryukyuan Submerged Landforms of the Late Quaternary:
Possible Cultural Context and Significance