2012 Summary

2012 Summary

In the wake of the vast calculations of time and its conceptual passing, which is to be found encoded in the evolution of the world’s ancient calendars and clocks, no measurement of time and its conceptualization would ever have come to fascinate the contemporary mind of mankind more than what has now commonly come to be referred to as the Mayan Long Count Calendar. As had been previously outlined in the following chapters, the Mayan Long Count Calendar is not to be understood as the Mesoamerican Calendar as a whole, and certainly the intricate design and scientific mathematics of the Long Count do not really describe the religious historic legacy of the ancient Mesoamerican Astronomical Experience in total. Instead, we merely rely on this specific aspect of ancient Mesoamerican Science to streamline our contemporary interest in the matter for our own westernized perspectives and modernized cultural purposes.

Recently, there has been a great deal of speculation regarding what has now been termed as the “Ending of the 5125.366 year Long Count Cycle,” in relation to perceived world changes that tend to come about coincidentally right along with the recurring violent forces of nature within its enduring cycles, which are of course, always set apart from any of the ancient man-made counting mechanisms. The natural cycles happen on their own accord and are not the result of any calendar or man-made counting instrument. Therefore, it becomes apparent that the ancient calendar mechanisms were designed to imitate the natural astronomical cycles through the virtue of various repeating numerological frequencies that then replicate the natural cycles to a reasonable degree. The most important of these astronomical cycles is of course what is typically referred to as the natural 365.2422-day year.

For this reason, it is of the utmost importance that a numerological bases for counting time should first be redeemed through a complete and comprehensive understanding of the natural year cycle of 365.2422-days, so in order that man may function within his environment, and work with the evolution of the yearly seasons in the matter of tending to physical survival. The exception to the rule of the seasonal functionality of any given society within the natural time of the year comes about in the wake of various geographical environments that dictate various extremes of the weather patterns throughout the year in accordance with the given continental location, which can destroy the unified concept of “the four-seasons,” as they are usually and conventionally understood – especially from an American Continental standpoint.

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However, despite this kind of geographic discrepancy, the frameworks of ancient observational solar astronomy have compensated for the regional differences in the seasons, and the weather that is produced therein. This is to say that thru the ancient experiments of solar astronomy, a four-fold framework of time and space had long been established in the ancient world since time immemorial in most all earthly regions. This solar framework in turn guaranteed the necessary timing of events within a solar calendar that would then lead up to a fruitful harvest at the end of a particular planting season.

The environmental regions of the ancient Maya are no exception to this rule, despite the differences in the seasonal variations according to the regions of the tropics. In fact, the four-fold bases of time and space was of course to be particularly emphasized by them and their other American Indian contemporaries. The Maya needed to plant corn, as well as other kinds of agriculture just as surely as the Aztecs, the Incas, the Hopi, and so many other ancient societies through out the world, whose main food staples would have depended on a functioning calendar that would be designed to calibrate the variations of seasonal rainfall into a predictable and counted cycle.

For the case of a functioning agricultural solar calendar, what was and is more often than not required is to be a tool similar to what is now often referred to as a ‘leap-year-date’ that can correct the discrepancies between natural time, and the artificial time devised by the man-made calendar mechanisms. These so-called “leap-year dates,” can also take on the numbered form of ‘intercalary dates’ and ‘intercalary months’ that help to close a natural year, or a particular time cycle in a given calendar.

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However, the difference in the purpose, and the conceptualization of a functioning calendar as it pertains to agricultural farming and a successful harvest, are vastly different from those other ‘ancient counting tools and mechanisms’ that pertain strictly to astronomy, and the counting of massive time cycles of the earth within the solar system. In our modern scientific vernacular, some of these massive earth cycles have recently come to be called the “Milankovich Cycles,” after a scientist who merely paraphrased and expounded upon the works of previous geologic scientists who studied the cycles of the solar system in relation to the earth and its changing environment. For that matter, these ‘geologic cycles’ indeed turned out to be ‘astronomical cycles’ and thus closing part of the artificial gap that exists between certain areas of these two disciplines as they are practiced in the modern world.

In the case of the ancient world, the Maya and many others before them did not necessarily have a multipurpose scientist by the name of “Milutin Milankovich,” for which to generically brand their theoretical sciences with; nor did they have the more delicate scientific instruments that we now have to determine the outcome of their experiments. Instead, as it now has come to be conventionally accepted, the ancient scientists relied more on naked-eye astronomy, and other such kinds of observations to determine the outcome of longstanding geologic and/or solar cycles that might come about to affect them within their environment. This is to say that these longstanding geologic/solar cycles may have been in turn measured by planetary cycles, and for which case the slowest moving visible planet Saturn, would therefore have come to hold a paramount importance in the comparative astronomical process of observation and timing.

However, another distraction is brought about while in coming to terms with the knowledge of the ancients and their technologies, and this distraction is contained in the possibility that the ancient seers may have had another source of information beyond simply naked eye observations. Instead, it becomes apparent that maybe the ancient earth populations had once held long standing oral traditions that dictated the knowledge of the massive earth cycles that periodically resulted in the disturbance of so-called normal conditions. Some of these oral traditions are said to have been recorded in mythologies that describe the destruction of the world.

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If so, these ancient oral traditions would simply be for the most part lost by now, and only available through fragmented evidence. For that possibility, and for all that we now know about the Mayan Calendar, and what we now currently call the “Long Count,” may really only simply amount to be another piece of fragmentary scientific evidence that pertains to a long standing supplementary oral tradition of geologic-planetary-earth cycles, and their codification into numeric systems that do come to resemble typical seasonal solar calendars to some degree, but which are in actuality more than that and would surmount to fulfill more of a codified astronomic era counting system - or in other words, something more of an integrated “solar system calendar.”

In the previous chapters on the “Mayan Count,” it had been described by this author, the nature of a personal discovery and realization that pertains to a Saturn Cycle found within the 5125.366-year cycle of the 13-fold Baktun Count of 1872000-days. What this means is that there is to be a sidereal conjunction of that planet, within the precise sidereal location of the stars found within the ecliptic, from the time in which any 5125.366-year cycle was to have first began in. This in fact is applicable for any 5125.366-year cycle, of any given Long Count Correlation.

Therefore, as shown earlier by the evidence it must be concluded that the “Planetary Saturn Long Count Baktun Cycle Conjunction,” is not to be regarded as a coincidence, and in fact should be understood as one of the main components to the overall equation of the Long Count Cycle of 1872000-days, which contains just about 174-Sidereal Saturn Orbits. Below, it can be seen in the second column of the sidereal zodialogical positions in the STN row that the positions of the planet Saturn remains relatively fixed with regards to the constellations. In the third JPR row, it can be seen that the planet Jupiter usually moves just about 10-degrees eastward upon the ecliptic, and therefore often arriving within the same sidereal zodiac constellation after a period of 5125.366-years. The Sun in this time moves just about 60-sidereal degrees, and thus creating a six-fold zodialogical comparison between positions.

The ‘sidereal positions’ of the sun throughout the 5125.366-year cycle are of a special significance, since they differ somewhat from the tropical-degree positions as recorded by the Gregorian calendar. As it turns out, there are in actuality 6-sidereal positions of the sun in a revolving 5125.366-year cycle – not 5-positions. Usually, it is thought that 5 x 5125.366 would amount to the time of one 26,000-year cycle of the precession of the equinoxes. However, in reality, the truth of the mathematics involved would dictate that 5 x the 5125.366-year cycle would only amount to 25,262.83-years. This leaves not only a remainder of 373.17-years, but also at the end of that precise 25,262.83-year cycle, the sun is not to be found within the original stellar constellation from which it began the cycle. Instead it is 60-degrees off.

   Official Map of the Universe. Copyright. Courtesy of: Tomas J. Filsinger
                       Above in the diagram it can be observed where the sun will fall in each progressed 5,125.366-year cycle.

As an example, when using the Galactic Center as the official starting point of many 5125.366-progressed year cycles, it can be observed with astronomical software that after 25,262.83-years that after this amount of years had finally passed, the sun would be found around within the constellation of Virgo. It would then require that the rest of the 373.17-years (almost one Baktun Cycle of 394.2-years) would commence in order for the sun to progress back towards the Galactic Center in the ‘vague time’ of 26,000-years or thereabouts. Instead, it could also be shown that another sixth 5125.366-year cycle would once again bring the sun cycle back to the Galactic Center after 30,752.196-years or 6 x 5125.366. Therefore, it might be surmised that the last 5125.366-year cycle, which began with the date of August 11th, 3114 BCE was the beginning of a 5th cycle that began with an initial 1st cycle in the year of 23616 BCE, which featured the sun at the middle of the Galactic Center. If this is to be the case, then the date of December 21, 2012 will represent the end of that 5th cycle, and the beginning of a new 6th cycle. We might also note that the difference between the numbered years of 30,752 when subtracted from a more specific Saturn correlation of 29,450-years would equal 1,300-years. Also: In the time of 30,752-years there are just over Twenty 1,507-year cycles.

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                                                                             Cycles of the End and the Invention of Tomorrow

   Such is the nature of some of the theoretical mathematics that might concern the Long Count and the relevant planetary cycles that are attached to them. However, such long time cycles, and planetary conjunctions, seldom have the ability to create a fulfilling association within most human affairs and their endeavors. Furthermore, as earlier hypothesized, it may be instead that these incredibly long planetary periods have more pertinence to enduring geologic cycles, such as periodic ice ages for instance. We automatically assume that these long geologic cycles have only recently come to be known by us. This is an assumption, but it could just as easily go the other way if it is assumed that the ancient earth populations may once have had access to scientific oral traditions that keyed them into the current geological cycle of the earth with respect to the rest of the solar system.

However, in the wake of a lesser understanding about the astronomy, and the higher mathematics involved in the process of these ancient calendarictic counting procedures, certain kinds of extracted religious traditions have then evolved throughout history that culturally emphasized an idea of ‘the end’, which usually amounted to instill the hope of a new beginning. These religious traditions typically necessitated, and anticipated the destruction that amounted to the new beginning that was desperately sought.

   In the past, many different kinds of geologic destruction may indeed have been witnessed or reiterated within mythology, which then were anticipated to have come about. These destructive events may have been remembered and artistically reiterated especially in the forms of floods, tornadoes, hurricanes, volcanic explosions, and the coastal earthquakes that were accompanied by tsunami floods. Lastly, to this list we should perhaps include the catastrophes of war, since this has always been, and still is currently induced to elect social change as a matter of relieving unending cultural conflict. The myth of Armageddon, i.e. “The Mountain of Megiddo,” is just one such myth that pertains to the cultural catastrophes of the ultimate human destruction that can be brought about through mass warfare, and the immanent possibility that it is forever feared to be repeated in the future.

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In the not too far distant past, at least within the more recent versions of ancient historical populations, the masses were more spread out and condensed into small conglomerates, which then subjugated them to the same periodic geologic upheavals that we still see today, especially along the coasts of the continents. Just recently the year of 2004 saw the massive Indonesian Tsunami within the Indian Ocean after a 9.1 earthquake that had occurred there on December 24th, of that year. Just recently, on March 11th, of the year 2011, another massive 9.0 Japanese earthquake again triggered a massive tsunami, which has killed thousands in overpopulated areas.

There can be no doubt that such recent earthquakes have been growing in their frequency and intensity, which is probably due to the current preeminent solar cycle that is affecting the earth. There can also be no doubt, however that this is not the first time such growing geologic intensities have been witnessed in the past, as subterranean underwater archeological ruins tend to indicate that other such similar catastrophes might have also occurred in the not too distant past. Such massive oceanic flooding would have contributed to the mythology of “Atlantian-like-cultures,” which has over the millennia been further consolidated into a generic mythology of a culturally concrete and worldly “Atlantis.” These recurring destructive geologic cycles may have been indeed correlated to the activity and recurring solar cycles of the sun within the ancient time counting practices, and the cultural mythologies that embraced them.

For the many times that this kind of activity may have been witnessed, an effort to map the geologic / sun cycles of the earth were probably indeed considered and attempted at within the ancient traditions of the astronomical / scientific cultures from the past. But as earlier indicated, the various cycles also eventually then later became the subject matter of a kind of ‘calendarictic religious dogma’, which in turn could also be the subject matter of collective manipulation over the masses by the ruling elite who only participated in the matter abstrusely. Often, the ruling elite might have achieved control thru the constant reminder of the inevitable end, and the threat of immanent destruction paired along with other such community scare tactics.

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Mesoamerican Cycles of the End

Sticking to the subject matter, this particular facet of manipulation over the masses becomes somewhat prominent and well-known, within the study of the ritualistic Mesoamerican 52-year period ending of the “New Fire Ceremony,” which was last known to have been practiced by the Mexica-Azteca in the year of 1507 CE, just around the time of the Spanish Conquest. The 52-year solar cycle of the Mexica-Azteca, is different from the presumed linear 52-cycle of the Maya, which achieved its full seasonal circuit in the time of a “1,507-year Slip Cycle,” or 28.98 linear 52-year cycles, which is a lengthily period that in fact contains 51.17147-Sidereal Orbital Saturn Cycles around the Sun, and is therefore considerably close to a number of 51.25366 for the case comparison of astronomic numerology in relation to the Saturn orbital period, which now seems more and more to have become the bases of the 52-year cycle.

Therefore, in order to fully summarize the 2012 Mesoamerican Calendar Legacy, it needs to be understood that the 52-year solar cycle of the Mexica-Azteca represents a ‘converted Mesoamerican solar cycle’ that was specifically built to match the discrepancies of the earth’s orbit, and which were sustained thru the additional intercalary days that were then to be added at the end of the 52-year solar period. This in turn correlated to the specific placements of Venus as being both an evening or morning star, with regards to the seasonal position of the Sun in the autumn months of November in every other 52-years. This would have meant that in a double cycle of this period, found in every 104-years, that Venus then would be found polarized to one side of the sun, but eventually in every ninth 52-year period, Venus was to be finally found in an inferior conjunction, which then reversed the order of the polarized Venus cycle with respect to the sun within every 52-years for another 468-years.

This therefore made the “Converted Solar Corrected Count,” (which is usually only attributed to Central Mexico) a “Venus Caliper,” which measures time in shorter 52-year increments, where area’s the linear Mayan Long Count shows it self to be more of a “Saturn Caliper,” that specifically allows for much larger time periods to be measured, via that planets slower movements. Theoretically however, it is desirable here to remember that this ‘converted solar calendar’ usually attributed to Central Mexico, was nonetheless probably created much earlier, and long before the Aztecs within the history of Mesoamerican Calendarictics, and almost certainly as well goes all the way back to the beginning of time keeping within ancient Mexico collectively. Such an idea will be more fully explored during this 2012 Essay.

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As had been to some degree outlined earlier in the chapter on the New Fire Ceremony, the enduring two-week Calendar Correction Ceremony of the Aztecs had been filled with superstitious activities, which included the destruction of personal goods and household idols in preparation of the forthcoming new 52-year cycle. In addition to the activities, there was of course to be the ever present threat of the looming celestial female deities that resided in the night sky that were feared for their ability to descend upon mankind in the form of the Tzitzimime, and who were sometimes said to be led by the goddess “Itzpapalotl,” or, ‘Obsidian Butterfly’. The depictions of her in the codices give us a clear picture of how the Aztec envisioned the demonic as the leader of supernatural Tzitzimime, which were conceived of either as one, Tzitzimitl, or collectively as four massive stellar beings. They indeed were the Four-fold Atlantes who were the directional pillars that supported the sky, and in this form they assume the name of "ilhuicatzitzque." Their clear historical connection with the eventual claps of the sky at the end of time would support this ideology. The temple of Huitzilopotchli in Mexico, in fact had carved Tzitzimime demonic beings at the corners so as to be supporting the pillars of the temple. As multiple beings they were the female demons, which could be called the 'tezauhcihua' awaiting the end of the time to dive down to eat all men. One source has it that beforehand they were originally stars and fell from their noble stations to become lords of the underworld.

Official Map of the Universe. Copyright. Courtesy of Tomas J. Filsinger
Here in this pictograph above we see the the four-fold nature of the demonic Tzitzimime that were conceived of as holding up the sky's in the Central Mexican world of stellar cosmology. In the wake of an epidemic at the end of the world, it was feared that the Tzitzimime would fall from the skies to devour all men. The four pillars cosmology is what is of special importance here, since this can be found all throughout Mesoamerica in the form of certain four-fold deities that support the four corners of the stellar firmament, and which were also under constant threat of an eventual collapse, especially during periods of calendar endings, and particularly the end of the 52-year period.
The converted 52-year solar cycle of the Mexica-Azteca, had been regulated by a consistent calendar ritual of adding additional days at the end of that period. This then was also related to the fear and apprehension that failure might bring as a result of not successfully drilling and igniting the new fire. This newly drilled fire, brought forth every 52-years was symbolically to be the ‘new sun’ of the newly converted 52-year solar period brought about through the extra days added at the time of the “Xiuhmolpiliztli,” or, New Fire Ceremony. Such a devastating failure would reinforce the emergence of the dark stellar forces of night, which at that moment surrounded all those within the vicinity. In the midst of this religious astronomic drama, the Pleiades wandered towards the zenith, and upon reaching there to that heavenly position, a new fire was then finally drilled and all within the vicinity rejoiced. Once again, the ultimate catastrophe was averted in the simple matter of realigning the 52-year solar calendar to the seasons.

The drama is not one of simply a Central Mexican superstition, but emerges from the history and depths of the Mesoamerican Timekeeping Legacy in total, which was initially designed to realign the eighteen 20-day months of the Aztec Metztli cycle with the seasons of the year after 52-years had finally passed. As well, the 18-periods of the Mayan Haab cycle, and their iconographies display this symbolism with regards to the seasons, and the positions of the heavens perfectly. One simply need only come to terms with the iconography of the first 20-day period of the month of Pop, which in turn opens the Mayan New Year in the mid-summer month of July, with its iconographic celestial relationship to the Galactic Center that heralds the evening in the south as the sun sets in the west at that time. Following this same analogy, the iconographic symbolism's of the 18-period Mayan Haab cycle would be the result of the same Mesoamerican converted (or corrected) 52-year solar period ending.

In the wake of creating a perfect seasonal calendar that was brought about through the knowledge of the 1,507-year numerological slip cycle, the early Mesoamericans were then to ultimately come about with the invention of ‘two calendars’ that came about to serve two different purposes: One of these calendars served in the preeminent purpose of agriculture, and serving the people in their daily tasks, within relation to the unfoldment of the seasons, and therefore again was agriculturally related to the seasons, since rainfall patterns would come to rule the outcome of peoples lives on a very fundamental basis. This calendar required periodic adjustments in the form of the 52-year solar period. The other calendar mechanism was the result of the previous mathematical investigations that were brought about through the initial intention to acquire a seasonal calendar. This next calendar allowed for a Slip Cycle to occur that mimicked an inherent and natural 1,507-year numerological slip cycle, which had allowed a standard numerical calendar count of 365-days to slip backwards, and reoccur again with regards to the tropical year of the seasons, but only after 1,507-years or 29 x 365.

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However, instead of simply calling it by the name of the 1,507-year Slip Cycle Calendar, alternatively the Mesoamericans set out to endorse this older basic ‘blank numeric mechanism' with some of the new features of the recently created 52-year converted solar count. One of the integral aspects of this emerging ‘astronomic tool’ that was then in the making was to be the use of the “Saturn Caliper,” which found that planet wandering back to within its original stellar position after 1872000-days, or 5125.366-years. There are just over 3.4 One Thousand Five Hundred and Seven Year Cycles in 5125.366-years, which of course then would amount to show the 51-Sidereal Orbits of Saturn, which are found within 1,507-years, then become a perfect multiple of 174-Sidereal Orbits of Saturn in 5125.366-years. This points out the fact that Saturn is fundamental to the creation of the earliest concept of Mesoamerican Calendars, and that the extended cycles of that slow moving planet then became the subject matter of the many extended linear astronomic cycles that were eventually to be adorned in the previously discovered symbols of the 52-year converted count.

Theoretically, in the wake of this latest mathematical progression that presumably had initially happened much earlier with the Olmec hierarchies, the more common themes of the common farming lifestyles would be left over to the original schedule of the initially created “52-year Converted Solar Count,” or what has been referred to in this essay as the “Corrected Count.” This can be proven by virtue of the fact that the 18-symbols of the Maya Haab cycle can indeed be shown to have been created in order to reflect the seasonal cycle of the 365-day year - not the “550,420-day year” found in a period of 1,507-years. On the contrary, the 1,507-year cycle was initially used in all probability to help define the 365.2422-day year, and after this it was finally then figured out that all of the other numerological, astrological, and iconographical aspects of the 52-year Solar Corrected Count were then to be set in place, and indeed this would have included the correction procedure in every 52-years at its base, finally amounting to the 126-days that are added in every 520-years. The Olmec hierarchies handed this seasonal calendar off onto the younger emerging tribes throughout the region, along with other farming techniques, and methods of survival that pertained to the use of religious ritual as well.

The Linear Long Count was most probably simultaneously developed in order to map the various progression of time, and the planetary sequences in a manner that could be corroborated through unbroken calculations. This is because the planned intention of this second calendar was to be astronomic in nature. It was therefore to be a linear device that could record and mimic the calculated nature of many extended planetary cycles through the numeration of extended earth day periods, which could be added, subtracted, multiplied, and divided - more easily, and similarly as in the case of a modern hand held calculator. This in turn would allow for a precise mathematical functionality to be exercised with regards to solar, and lunar eclipses, planetary cycles, and the apparent planetary orbits with regards to the sun and stars and all other extended earth cycles as well. This could have allowed for the calculations of many 26,000-year precession cycles, and may have even included the notion of the various geologic events such as the Ice Ages that might have been understood as occurring within them.

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For that matter, the 18-symbols of the Haab cycle later in the case of the Linear Long Count simply became an unbroken numerological indicator or “ticker” for the inherent (3.4) 1,507-year cycles that are found within the time of 5125.366-years. In other words, for the terms of the new "Astronomical Long Count," the old symbolic annual Haab cycle that was initially created for the natural year would have had to then come to lose its original seasonal meaning, and it became instead more numerological, along with some other stellar attributes that would cling to its seasonal variations over that long 1,507-year time span. Along with the 20-day Haab Cycle, the newly formed Long Count also absorbed all other salient features of the former Corrected Count, except of course that the cycle was left to run unobstructed without the addition of a correction procedure at the end of every 52-year’s.

In the wake of this fact, the beginnings and the endings of the Long Count Cycles would also come to absorb one of the most pertinent features of the Corrected Count Legacy; this was to be the day sign of “Can Ahau,” or ‘4-Lord’, which then became the terminator of the 5,125.366-year cycle, just as it was also formally to be the case in the converted 52-year solar count. This fact is indicated because the 52-year Mayan New Fire Cycle would have had to originally taken place in the autumn month of November, during the Pleiades zenith on the Haab date of 13-Sec, and on specifically the Kin date of "4-Ahau," in the Tun year of 2-Manik. Afterwards, as far as the Long Count is to be concerned, the two Haab dates of 8-Kumku, and 3-Kankin, were then probably to be ritually selected as the new companion dates that would allocate the re-opening of a 4-Ahau date, at first upon the initiation, and then finally at the end of the current 5125.366-year period. The specific selection of these two Haab dates of 8-Kumku and 3-Kankin in conjunction with the 4-Ahau Kin date as functioning in that role of the principal terminator date is still a puzzling mystery that is yet to be fully surmised by investigators. But ultimately the facts may reveal finally that the significance of the 5125.366-year cycle might ultimately hinge more upon the latter 4-Ahau / 3-Kankin Haab date, as pertaining to the orientation of the whole Great Baktun cycle, with the number of the passed Kumku opening date as perhaps being more negotiable. This implication of this statement is to assume that the Mayan Calendar Cycle was engineered forward to backwards.

Ultimately, the difference between the two calenders is that there is to be no actual recalibration of the 5125.366-year period that we know of. Therefore, the eventual ritualistic comparison of the 5125.366-cycle, with the 52-year cycle that the Maya had come to eventually create thru various astrological predictions, yet still would only come to hold only a small degree of the initial “superstitious time renewal legacy,” that had eventually come to bind the meaning of most all Mesoamerican Cultural Transformations to the popular calendarictic period endings. This is to say that it was initially the traditional 52-year New Fire Ceremony, which generated the initial ritualized time renewal apprehension. The true apprehension that comes about while realigning a calendar with extra intercalary dates is lost in the 5125.366-year cycle, and therefore the principal is only ceremonial, and as well as observational, for any of the traditionally afforded predictions that were foreseeably to come about thru the extended 5125.366 year cycle and its traditionally known foundations with planetary cycles, and end time deities.

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The Inscriptions of the Self-Proclaimed Kings of Atlantis

The Mayans are of course the one's who are known to have eventually perfected this “Long Count Astronomic Mechanism,” which is now known to be the result of the earliest efforts of the Olmec Hierarchies. But in our recent history, because of the strange image that was initially discovered within the works of these previously unknown Mayan people, and what was witnessed alongside of their strange mathematical iconography, many of our earliest 19th Century explorers were to have branded the Maya with the what is now perceived superfluous epithet that can be variably applied as the “Kings of Atlantis.” Indeed, this far-flung early explorer perception of the Maya that once dominated the field could now perhaps be referred to as the “Mayan Kings of Atlantis Syndrome.”

And yet, what is interesting, is that when we stop to consider the possibility that the earliest Mesoamerican Elite would indeed have attempted to associate themselves with the “beginning of the creation of the current world,” one for which had historically from their viewpoint emerged from the previous destruction of a flooded cataclysm, we may also then come around to see that it was in actuality the earliest Olmec and Mayan Elite that in reality had considered themselves as the “Kings of Atlantis.” Finally, this is realized right along with the fact that both the Olmec and Maya had succeeded to inscribe their royal records of public initiation and royal ascension with the same astronomic dating system that mapped the universe into the millions of years, instead of the one that only mapped time in terms of a 52-year seasonal count. This prerogative would in fact point out their contemporary imperial need to distance and remove themselves from the prevailing public sectors of activity, and mark themselves as the inheritors of an ancient ruling legacy. Delineating their displayed public records through the use of the Long Count helped them in achieving this end, and demonstrated their capability as the overseers of the territory. They became gods in the eyes of their followers.

Here when I use the term “Kings of Atlantis,” I am of course only speaking figuratively, however the idea is being promoted here in order to point out that the ancient Olmec and Maya hierarchies had perceived themselves as being part of a much larger, and greater cosmic cycle and heraldic legacy, which covers the whole span of time since the creation of the world in their terms, and way of thinking. The creation of this current world, or solar era was the result of the destruction of a formal world or sun, which is often described as being destroyed by a massive flood. And although the myths and legends do tend to contradict one another, we are nonetheless faced with the constant reminder from the Maya that in the beginning there was only water and darkness.

Now it still ripples, now it still murmurs, ripples, it still sighs, still hums, and it is empty under the sky.

Here follow the first words, the first eloquence: there is not yet one person, one animal, bird, fish, crab, tree, rock, hollow, canyon, meadow, forest.

Only the sky alone is there; the face of the earth is not clear. Only the sea alone is pooled under all the sky; there is nothing whatever gathered together. It is at rest; not a single thing stirs. It is held back, kept at rest under the sky.

Dennis Tedlock: Popol Vul. p.68

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When consulting the Aztec Sunstone for the most recent versions about the previous creations and destruction's of the earlier four worlds that was then to be followed by this fifth and last creation, we are informed once again, and can see that the most recent fourth world destruction at least in one version was brought about by means of a massive flood. Therefore, it is convenient to believe and hypothetically feasible that the above statements made within the creation myth from the Popol Vul may indeed pertain to an actual flood that may have taken place extremely long ago within the continental region of what is now Mexico.

Following this mythological theme, it is not too hard to conceive of the idea that the Maya and the other surrounding Mesoamerican elites had considered themselves as the inheritor's of a new cosmic era, since the initiations of the first numerous creations and destruction's of the universe that had passed. It is with this mythological theme of cosmic inheritance that they had fortified and strengthened their personal self images with thru the use of myth, mathematical iconography, and cosmic theater. This shows that while we in our contemporary world are usually more comfortable with our current lack of conviction about our ancestral past that conversely, these natives and many other ancient peoples nonetheless dispelled any uncertainty about their heritage, through the constant repetition of myth, and other ritualistic drama plays that reinforced those necessary cultural convictions, which would help to emphasize their rightfulness to rule as per the reinforcements of their ancient time related belief systems.

When considering the mathematical terms of the newly invented Long Count Calendar, now thought to have first been brought about by the Olmec cultures, it can be seen where the conceptual terms of a newly conceived ‘mathematical infinity’ would finally have come around to be dealt with in a matter of conceived astronomical cycles, which spelled out the unfoldment and designations of time in the terms of massive successive calendarictic phases. For that matter, the linear feasibility of the Long Count was beginning to change the inherent understanding of the universe all about the then current Mesoamerican / Maya landscape, ultimately contributing to the transformation of their entire worldview. Now, in the midst of an expanded and indeed infinite numerological universe, the terms of an ancient heraldic heritage could also be changed, and mythically modified through the use of the astronomically superior Long Count.

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Just such a firsthand example of this kind of modification to the heraldic image is demonstrated in the ancient legacy of Pacal Votan or, “Kininch Janaab Pakal,” whose life cycle and royal ascension was to be documented upon the ancient Palenque Long Count stela as progressing into the millions of years. There obviously is some kind of esoteric symbolism at work here. However, the deed of associating the life of the divine king with the progression and passage of many millions of years throughout the past, and into the future no doubt marks a trend in the status of the Mayan kings throughout the land. Therefore, it becomes obvious that the progress brought about through the mathematical workings of the Long Count had raised the intellectual status of the ruling elite, whereby the astronomical counting methods of the Long Count had then become a contemporary status symbol for the royal Maya hierarchies. Soon, all aspects of royal activities including anything from royal weddings, to royal wars, would be conducted under the schedules of the Long Count and its inherent numerology; and all this of course would be recorded on the ancient stela, which marked the rise of a growing royal stela cult that soon became the trademark of all Mayan culture.

It is obvious therefore that these new massive numbers had expanded the consciousness of the mathematical elite who were studying their frequencies. It altered the prevailing notions about life, death, and survival throughout the universe, which was to be changed by this notion of infinity that was now emerging in the wake of the growing mathematical extrapolations. Along with this, the capabilities of the soul and it survival after death was now being modified in the stories told about it, and the journeys into the afterlife that were promised and predicted along with the possibilities fulfilled in the notion of rebirth. The ruling elite now had a new and fantastic story to tell about their personal capabilities, with the growth and vision that was emerging within the Long Count practice, and for that matter the practical terms and applications of their hieroglyphic writing was expanding as well.

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Bolon Yokte K’u and the Mayan Tortuguero Monument 6

In the still vague, yet prevailing Mayan version of the end of the world theory, as it is reiterated upon the Mayan Tortuguero Monument 6, there is revealed the presence of an extremely obscure deity named “Bolon Yokte K’u,” whose manifestation is perhaps to be reinforced as stellar due to his implied ‘action of descent’ at the end of time, and somewhat just as in the same vein as was pointed out earlier with the female Aztec Tzitzimime after the Aztec 52-year cycle. Although, in truth there are now currently other interpretations of the action that is to be taken by the role of this deity, as it is to be spelled out within the epigraphy, and how that is to be interpreted by the specialists. There are also implied underworld, and other stellar connections to his identity as his name contains the Yukatec word for nine, as being “Bolon,” which is the number of levels of the Mesoamerican underworld of the night.

Indeed, he is often referred to as the “Nine-Fold, or Many Strides Entity” that will inevitably descend on 13.0.0.0.0. as it is currently inscribed upon the Tortuguero Monument. His name is most concretely delineated as: Bolon (Nine) Ok (Foot) Te (Tree), Ku (Lord), which no doubt in one sense pertains to the Milky Way as the nine-fold underworld path of the night, and also for this stellar association he is usually shown as a jaguar like being. Also, what is often the most prominent aspect of his iconographical role, is what is referred to as his “Owl Hat,” which identifies him throughout many stories found within various pictographic scenes. But moreover, the epithet of the calendar name of “Bolon Ok,” referring to ‘foot’ and by default the 10th tonalli sign of Dog (the Mexican Itzcuintli) and then also in conjunction with the number-9 (Bolon) would pair him as well with the infamous trecena of 1-Wind, or (1-Ik Mayan), which is ruled by the fire goddess “Chantico,” meaning ‘In the House’. This referred to this goddess as the central hearth fire as an underworld fire deity. Here too, we have a Central Mexican deity with a name which would seem to be obviously originally Mayan in nature.

In the article formats of “Wayeb Notes,” in the two issue numbers of No. 30 by Michael J. Grofe 2009, found below left; and No. 34 written by Sven Gronemeyer, and Barbara MacLeod 2010, found below right: a comprehensive investigation on the epigraphy of the Tortuguero stela is made with regards to discovering the essence of Bolon Yokte Ku, which in fact despite a lack of complete and conclusive evidence, nonetheless had at one point come around to bring about something of an association with an ancient Teotihuacan conceptual ‘underworld solar war god’ or “Tlaloc,” as the deity was formally understood in those distant times. This ancient version of Tlaloc had always had certain associations with the Mayan ‘owl’ concept as it relates to the Muan Bird, and the Haab period of Muan, and of course rainfall. Indeed, Tlaloc’s round goggle eyes relate specifically to the dilated midnight eyes of the owl, as it picks up the water serpent and takes it up to the heavens. It will finally be described later how this particular deities Owl Hat, is specifically derived from various portions of the starry heavens as a dynamic constellation form.

http://www.wayeb.org/notes/wayeb_notes0030.pdf http://www.wayeb.org/notes/wayeb_notes0034.pdf

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However, of course this deity is very diverse, as he finally becomes a statement of many combined mythological eclectics in and of himself, and for that matter the deity is thought of as a multiple, or as a collective being of numerous underworld manifestations. Bolon Yokte is said to represent a traveling merchant who traverses the nine underworld paths of night. Therefore, by default he is also an underworld fire god, as all merchants in Mesoamerica worshiped the fire god. This merchant affiliation is specifically an aspect of the early Central Mexican Old Fire deity “Xiuhtecuhtli,” who before his latest cultural demotion was also a lord of warfare, and as well as a patron of the traveling merchant. This Old Fire deity also correlates to Bolon Yokte’s aged aspect. The aspect of a traveling merchant also brings about the notion of cross-cultural spies, who brought the message and possibility of warfare along with their material goods and wares. For this reason, merchants were regarded cautiously throughout Mesoamerica until their personal role was more thoroughly understood and trusted. Bolon Yoke then also by default absorbs aspects of the Aztec death gods Tezcatlipoca (Smoking Mirror), Tepeyollotl (Jaguar Deity), and Mictlantecuhtli (Lord of the Land of the Dead).

The Aztec Pochteca merchants served both as long distance traders, as well as spies who would first enter, or lead the way, into other territories in preparation for the later arrival of armies who would then force those territories to pay tribute to the empire. Therefore there appears to be a logical association between warfare, mercantile trade, and systems of tribute throughout Mesoamerica (Miller and Taube 1993:112).

The significance of Bolon Yokte Ku has been sited in numerous stories as found on painted vases, and in within the codices as an entity that was present during the initiation of the current creation. On the one Tortuguero monument the god is noted as the one who will be present during the closing of this current Baktun Cycle, which is now generally accepted as December 21, 2012. However, before the year of 2006, many Mayanist of their specific field had always stated that there was nothing to be found within any of the Mayan inscriptions about the current closing of the 5125-year Baktun cycle. However, in 2006 epigrapher Dave Stuart had finally announced that there was indeed to be found at least one known inscription from the Classic era that mentions the end of the 13th Baktun. This was the Mayan Tortuguero Monument 6, which was discovered in the year of 1915 and was originally located in the state of Tabasco, Mexico but now is currently scattered about the world in different missing pieces. The monument was set up in 669 CE to commemorate a building that was earlier constructed in 510 CE, which was known as a “pibnaah,” which is currently translated as being a ‘sweat house’ or a ‘steam bath’. Upon the monument, the construction of the ‘royal sweat house’ constructed for the ruler Balam Ahau or (Lord Jaguar) is also forward-referenced to the closing of the current Baktun cycle.

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The events that are to take place within that future time, in relation to the events that are specifically outlined on the monument are of course what are in question here. As well, the specific actions of the events in question as they are found on the monument are currently still being analyzed by those who can reinterpret the glyphs. For that matter, the interpretation of the verb relating to ‘descent’, which would bind it specifically to the heavens is disputed to some degree by Barbra Macleod who interprets the epigraphic wording as pertaining more specifically to a ‘wrapping’ or an ‘adornment’ of a deity, who is in this case to be Bolon Yokte Ku. The interpretation for the epigraphic block which supposedly expresses a ‘descent’ was propagated by Eberl & Prager in (2005: 32). According to MacLeod, this interpretation had further exacerbated the epigraphic misunderstanding about the idea of a conceptual ‘descent’, which can be further related to the 'descent of other heavenly items' in connection with the 11 K’atun prophecies from the "Chilam Balam of Chumayel." Despite all this, Eberl & Prager believe that the reference to Bolon Yokte' K’u at Tortuguero is a positive one, because the fragmentary word translated above as "descent" seems to be the same one used during building dedications.

Tzuhtz-(a)j-oom u(y)-uxlajuun pik

The Thirteenth [b'ak'tun] will end

(ta) Chan Ajaw ux(-te’) Uniiw.

(on) 4 Ajaw, the 3rd of Uniiw [3 K'ank'in].

Uht-oom Ek’-…

Black …[illegible]…will occur.

Y-em(al)…Bolon Yookte’ K’uh ta-chak-ma…

(It will be) the descent(?) of Bolon Yokte’ K’uh to the great (or “red”?)…[illegible]…

The next interpretation by Barbra MacLeod and Sven Gronemeyer found below is slightly different:

Tzuhtzjo:m uy-u:xlaju:n pik

It will be completed the thirteenth b’ak’tun.

Chan ajaw u:x uni:w

It is 4 Ajaw 3 K’ank’in

Uhto:m il?

And it will happen a ‘seeing’(?).

Ye’ni/ye:n bolon yokte’

It is the display of B’olon-Yokte’

Ta chak joyaj

In a great “investiture”.

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The Wayeb Notes No. 34 presented by Gronemeyer and Macleod, can be extremely difficult to follow, but with respect to this essay there is an interpretation offered in the John Major Jenkins interview found on Red Ice Radio recorded on March 3rd, 2011, Jenkins comments on the fact that the two scholars of Macleod, and Gronemeyer, had come up with a clearer interpretation of what happens on the monument since they have recently looked at different photographs taken in the past without the obstruction of any newly eroded glyphs, and have presumably produced better evidence within this particular essay as put forward by the two scholars. Jenkins then helps to paraphrase the new evidence, and points out the relatedness of the monument to a ritual or a ceremony involving Bolon Yokte Ku, and the king Balam Ahau or, “Lord Jaguar,” who acts as the main protagonist of the monument. Jenkins’ comments that at the end of the monument, one finds the glyphs that pertain to 2012 by virtue of the 4-Ahau 3-Kankin date and some implications of what happens on that date supposedly to come. The Jenkins interview can be found here: http://www.youtube.com/watch?v=8wQtv0IRcLk

As Jenkins describes the events that are outlined in the epigraphy, he also describes the actions that involve a ceremonial right that entails a ‘witnessing’ or a ‘seeing’. The implication is that the deity of Bolon Yokte Ku will be invoked to be present, or will simply come into view as an apparition. Then the implication, which is outlined by MacLeod, is that the god will be ‘wrapped’ or ‘adorned’, which could have a variety of meanings; such as that the god will put on a costume, or will be wrapped in a costume. Jenkins then states that this is typical of Maya ceremonies, in which a representative of a supernatural is ritually dressed, and adorned as the being who then later parades around the ceremonial center. This is made relevant because this particular deity is traditionally involved in period endings as is depicted in numerous codices, and pictographic images, which show Bolon Yokte Ku as a wealthy merchant deity and harbinger of war.

Jenkins then applies his own comments on the epigraphic passage of “Ta Chak Joyaj” as it pertains to the ‘wrapping’ and or the ‘adornment’ of the deity, and its possible connection to the concept of ‘bundling’, and here applying his own interpretation and calling it ‘the bundling of time ritual’ implying that Bolon Yokte Ku is the concept of time that is now here finally being bundled up as an expiration concept. Jenkins then implies that the god Bolon Yokte Ku is going to be sacrificed by the protagonist of the monument, who is none other than the Mayan king “Lord Jaguar,” who has officially propagated the monument and is acting as executor of the 2012 end date ceremony, even though it is 1,350 years after his death!

Therefore, Lord Jaguar is making himself available on the monument as a supernatural departed ancestor, who is to return as the perpetrator of this 13th Baktun end date ceremony. Jenkins then reaffirms his position, and confirms his own level of interpretation, which is to state that Lord Jaguar has prepared himself within the monument to be invoked by the community as sacrificer of the god Bolon Yokte in a conceptual duality between the sacrificer and the sacrificed. To this degree these two supernatural characters, which animate the bases of the Tortuguero monument are then to be seen as opposites on some level.

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The Identity of Bolon Yokte Ku

Throughout the Mayan codices are the depictions of Bolon Yokte Ku as the symbol of the end of time as signified by his characteristic Owl Hat, which in fact is also alternatively a Quetzal Bird Hat, and which perhaps identifies this deity as a god of riches and foreign merchandising. Earlier above, it was indicated how for all of this deities war like elements that he is indeed a version of the Toltec god “Tezcatlipoca,” (Smoking Mirror), this is also confirmed in Bolon Yokte’s consistent depictions (often referred to as God L) in the codices where he is usually seen also as the ‘Black Scorpion God’. The descriptions of merchant deity, and a war deity, are fused when it is understood that the interdependence on foreign relations for various goods and services was constantly being contaminated with the uncertainties relating to the broken loyalties of invading strangers who posed a danger to the territory, but who nonetheless often provided the indispensable goods that brought wealth and prosperity to the land. Therefore, the invading competition was a necessity in the constant expansion of culture. Thus, for all of his uncertain activity, Bolon Yokte Ku becomes the necessary potential evil, often brought about from what was to be hostile foreign relations. For this reason, he is to be the preeminent enemy god like Tezcatlipoca.

The ancient traveling merchant was often noted for having traveled the roads at night when the routes were safer and cooler, away from the daily heat of the sun. Therefore, this deity absorbs the notion of the midnight sun, or the sun of the underworld paths, symbolically related to us as the Great Milky Way Galactic Arm. For that matter, the Mesoamerican Milky Way concept includes the symbolic notion of the feline Jaguar, whose dotted pelt was a symbol of the night sky and the Milky Way in particular, which was also the seat of royalty. Naturally, by default this stellar association also existed as being within a correlation to the common constellation of Ursa Major as a Jaguar, which is relevant to the stellar position of the sun during the summer months while shinning at the zenith within the stars of Leo, which is located directly under Ursa Major.

For that matter, the traveling merchants were the life blood of the ruling elite, which helped balanced their expanding projects of wealth and tribute gathering. This aspect of the merchant as the ‘midnight sun traveler’ as it relates to the Jaguar Road of the Milky Way, then by default could bring about the association of Bolon Yokte Ku with the midnight Jaguar avatar of Tezcatlipoca, which is Tepeyollotl, meaning “Mountain Heart,” an interior earth god of earthquakes and volcanic rumblings. In total, Tepeyollotl is the midnight sun concept as it has existed in Mesoamerica since time immemorial. Perhaps for this reason, we then are often to see Bolon Yokte Ku as a kind of jaguar being of sorts – but what exactly is he?

When the ambiguity of this deity’s identity fails us by way of its very multiplicity, we then turn to this god’s distinctive Owl Hat, which as noted can indeed be a Quetzal Bird Hat as well. This hat along with being a symbol of the hot Maya Lowlands that protected the head while traveling, also no doubt confirms his status and wealth in the realm of merchandising, which flourished in particular with the trade of the precious green quetzal feathers that were to be a preeminent symbol of wealth among all Mesoamerican cultures, and for the kings found therein. Quetzal Birds and birds in general, and as well as the nocturnal presence of owls, had become the Mesoamerican symbols of the zenith representing the topmost center of the sky which is the inaccessible astronomical place for which only a bird could ever seem to reach. For this reason, we are always directed to perceive various birds symbolically perched atop of cosmic trees in the Mesoamerican Iconography.

This aspect of the bird atop the tree symbolism in actuality comes to represent a placement of the sun at a point within the zenith of the day, or a particular central placement of the stars in the night. This had been pointed out earlier in the chapter on the “Mayan Count,” and it was shown that the zenithal concept pertains specifically to what can be called the “Pinnacle of Virgo” for many reasons, but also including in particular the fact that an invisible tree constellation runs up thru the North Star to the constellation of Virgo that began with a cosmic rooting in the area of Pisces. Therefore, it is here being argued that the Constellation of Virgo is at least in one case, the Bird Hat of Bolon Yokte Ku. This is in fact the one that is most commonly seen in the Mayan Codices.

It can be seen within the Madrid Codex p.33 that a representative image of this deity is being shown with Scorpion Claws bearing symbols of wetness and moisture that pour forth from them, which in this case represents the symbol of the bounty that pours forth from the ends of the Galactic Arms of the Milky Way, and therefore implying rain. The serpent seen below the claws could obviously be a symbol of the planetary ecliptic. As Michael Grofe points out in his Wayeb Notes No. 30 p.8, these Scorpion Claws also resemble the jaw-less Bird Serpents found on Bolon Yokte at the Temple of the Cross inscription that shows nine footsteps across this ‘serpent road image’ which pour ‘rain tassels’ from the mouths. Taken literally as an actual stellar allocation, these particular deity totems actually represent the (general) formation of an upwardly elongated being, or ‘tree’ that protrudes upward from the watery underworld of Pisces, thru the North Star into the Pinnacle of Virgo i.e. the (constellation) heart of the zenith where the green quetzal bird resides, and where the planet Saturn is nestled in the wake of the closing of the 13-fold Baktun Cycle in 2012 CE. This idea is reinforced all throughout the Madrid with deities that pour water from their skirts.

Below to the left, we see the image of Bolon Yokte Ku from P. 33 of the Madrid holding an axe, and a torch while facing the left. At his waist he bears a necklace that is a double ended Scorpion Claw, which spews forth water - this is of course the Galactic Arm, which appears to belch water at its northern and southern extremities. Below is a water serpent of some kind, which perhaps corresponds to the Milky Way Arm somehow. Further below, the skirt of the god pours fourth rain, which is specifically an allusion to the waters of spring when the sun is found in the realm of the watery region of Pisces. Above, is the preeminent Owl-Hat, the beak in this case should be interpreted literally as Ursa Major, while the feathery extravagance above is marked by the stars of Virgo. To the right we see the the same stellar concept with the double Dragon Heads belching water tassels as they hang from the deities shoulders. The Owl Hat of 13, 12, or 9-Sky again is seen on the head of the deity representing the zenith at night and the stars of Virgo.

For that matter, it should be remembered that the owl symbolism within the ancient world throughout the millennia has always been a symbol of the night, and / or the night time sun, due to its high flying capabilities. For this reason, the nocturnal aspect of the bird can as well be linked up with the moon god as a symbol of the night. Noted by many, is the moon’s monthly cycle of 29.5-days, a period shared by the counterpart planetary period of Saturn that makes a full orbital solar round in 29.45-earth years. The loss of sunlight on a daily bases, leads to the rulership of night being handed over to other deities who share the same elements of superiority that was beforehand reserved for the sun in the day. From here, we are then bombarded with the various nighttime deities found in the Mesoamerican Pantheon, many of which have been referred to in this discussion of Bolon Yokte Ku.

The Jaguar deity, another one of Bolon Yokte's identities has always since very ancient times been conceived of as having a Milky Way counterpart, and has also by default variably been associated with the moon god as well. In Mesoamerica, the whiteness of these two nighttime stellar apparitions links them up as well. Indeed, for that matter, the massive white globe of the Galactic Center was compared to, and associated with the moon god in the form of a decapitated head / deity – this ‘head’ also served in the sacred ball game as the ball.

However, the mathematically inconsistent nature of the moon god with its phases and disappearances would have demoted his ability to rule the night in the same consistent manner that the sun had ruled the day. For this reason, the moon was given the epithet and symbolism of the unpredictable Rabbit, which of course is to be seen in the full face of the moon and serves in this manner as being at least one aspect of the moons variegated shadowy symbols that are available to the observer.

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   For this reason, observations of the heavens had revealed to the ancient astronomers another candidate for the rulership of the night sky, which had been best shown to be found within the slow moving consistency of the planet Saturn. This planet had oversaw the full circuit of the heavens within the same numerological frequency in the terms of earth years, which the moon would oversee within the terms of days – and both of those frequencies are to be found within the number of “29.5”. Therefore, these two planets were to be regarded as interrelated and as counterpart godheads of the night.

The Mesoamerican astronomers had picked up on the consistency of this planetary deity that we now call Saturn, and had mathematically observed the 51.171-Sidereal Orbits of Saturn in 1,507-years. From this they were to have partially derived the numerological bases of the 52-year cycle, which fit more perfectly within a vague period of 1,508-years, by containing Twenty-Nine vague 52-year periods of only 365-days each. Therefore, it should be no problem in coming to terms with the idea that the ancient Mesoamerican planet Saturn was the master of the night skies, since it was also the ‘slowest wandering traveler of the night sky’, which could also then serve as the enduring master of their massive calendarictic cycles, and also therefore the precursor to the ultimate end to those calendarictic phases as well. This idea can be reinforced within the measured orbital series of what has here been earlier referred to as the “Saturn Caliper,” which completes the 5125.366-year cycle. Considering the ambiguous role of Bolon Yokte Ku and his connection to the mystery of night, the calendarictic ending periods, and as well as the calamities that were to come about with them, it finally might seem logical to conclude that the true identity of Bolon Yokte Ku is indeed the planet Saturn, symbolizing the totality of all his nocturnal aspects and animal totems as a whole.

There is to be yet another dimension to the stellar comparison that is being made here. While it is true that Bolon Yokte Ku is to be regarded as a multiplicity of underworld beings, the total deity will nonetheless amass an aggregate being who demonstrates the foremost product of the conceptual godhead. Therefore, the most common place aspect of this deity is expressed through the variation of a Jaguar being who wears the Quetzal-Owl Hat. Decidedly, this being is an expression of darkness in all of its forms – therefore by default this would indeed necessarily include the winter solstice, the time when the power of the sun’s light is weakened by the shortened time span of the day time sun on its southward journey. The astronomical reasons for this light / dark time discrepancy, was formally given over to the power of various opposing deities who were caught up within an endless battle that determined the length and variety of the seasons.

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In this case, it is the power of the planetary Saturn that rules the outcome of the seasonal winter, at the time when the sun resides around the dark throne of the winter solstice. Traditionally, as has been reiterated over the ages in the esoteric lore of what is commonly known as astrology, the rulership of the planetary Saturn is initiated at the winter solstice in the form of the sign of “Capricorn,” which meaning ‘fish-goat’ is nonetheless a symbol of the solar journey as the sun rides up into the heights of the day, and downward into the watery underworld journey traveled by the sun at night. Therefore, the symbol of Capricorn is a symbol of solar time itself, and it’s repeating cycle. The Mesoamericans of course did not observe this stellar symbol of the fish-goat, but rather had observed in its place the facial profile of a deity just like that which had been experienced and was personally realized, (very explicitly) by this author in the previous year of 2001. My initial conclusion back then was that the ‘being’ resembled “Yacatecuhtli,” for the reason of its potentially far reaching nose. More recently, in the month of October of 2010, it was also realized more specifically that this facial profile is indeed that of the faceless Central Mexican deity of “Itztlacoliuhqui,” and who is appropriately “Lord of the Cold,” and therefore indeed the winter sun of the “Capricorn Solstice.”

Official Map of the Universe. Copyright. Courtesy of: Tomas J. Filsinger
Above the facial expression of this stellar deity, which constantly stares out along with the direction of the wandering sun as it moves eastward thru the zodiac, is to be found the bountiful area of the Galactic Center (where the sun is seen on December 21st, 2012) within its dazzling conglomerations of light, and shadow that protrude out eastward in the formation of the Milky Way Arm. A reinforcement of thought and perception then soon revealed this conglomerate mass of light to be specifically the Quetzal-Owl Hat Headdress of the deity Bolon Yokte Ku, recently on the date of June 30, 2011. The aspect of the elongated nose may not be so much a specific characteristic of the god, however it is nonetheless one for the Maya merchants in general. With this we can see that the sun sits within the Galactic Center as a kind of 'descent' into a fire, or a 'wrapping' within the adornment of that gods stellar Owl Hat. Concept and design is exclusive property of the author.

Given the stellar background of most all Mesoamerican deities, we are therefore as well indebted to observe some of the elements of the stellar dynamics that are found within the mythological activities of the gods as recorded by the human scribes that honored and recorded the movements of the heavens in the terms of the pantheistic mythology. When merging the two interpretations of the Tortuguero monument 6, which is made by firstly Eberl & Prager, and secondly by Gronemeyer & MacLeod, there is a certain similarity between the two that points out a sighting; an identification; and finally a completion of a sort as noted by a ‘descent’ (in to a great red fire perhaps?) or a ‘wrapping’ within a 'great investiture'. Usually, the importance of any such action that is observed on a stellar level is commemorated by the position of the sun as it pertains to a seasonal significance, which is commensurate to most all human endeavors and religious rituals that may be taking place within those times.

Therefore, for that matter, the Tortuguero Monument 6 may indeed pertain to the position of the sun within the Galactic Center on the winter solstice of December 21, 2012, and furthermore this is what might be plainly expressed to us within the hidden factors of the epigraphy. The conclusion of this author is that the final statements of the Tortuguero monument pertain to the sun reaching the final destination of the Galactic Center in the form of Bolon Yokte Ku’s Milky Way Quetzal-Owl Hat. Conversely, although complicated, this date may also pertain to the final location of Saturn arriving to within the area of Virgo – the other stellar expression of the Owl Hat found among the stars. And also for correlating to the inherent seasonal darkness at that time, the planet also forms a significant 60-degree angle with the sun at this time, which is not yet quite fully understood for its astronomical implications.

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Bolon Yokte Ku and the Rabbit Vase

Along with the study of Michael Grofe’s Wayeb Notes No. 30 treaties on Bolon Yokte Ku, I had also discovered the likeness of a vase painting K1398 called the Rabbit Vase Text. Upon it are the usual epigraphic inscriptions, which can often indicate a very intricate story that is related from the past as a myth that can often be infused with many other factual details as well. In the case of the Rabbit Vase, the story line revolves around the acquisition of the ceremonial Owl Hat of Bolon Yokte Ku. The premise of the argument that is presented in Grofe’s paper, intends to pertain to whom or what character upon the vase, or within the story line is actually to be telling the story that is written in the glyphs.

There is difficulty, because of the progress made with regards to the iconography of Bolon Yokte Ku has recently become more well understood in these times, since the days of Paul Schellhas, who had previously labeled the Maya Pantheon of deities with letters of the alphabet because the names of the Maya gods were unknown to him and others at the time. As a result, since Schellhas’ times many Maya gods have been identified, while others still retain the old alphabetical label. The identity of the so-called “God L,” who is identified as an aged god with jaguar markings, and who wears the broad brimmed feathered Owl Hat is still in question to some, although it can be confirmed that thru many recent sources that this aged deity can indeed in many cases be identified as Bolon Yokte Ku. The identity of the Owl Hat in this essay, has been attempted to be acknowledged in at least one case aspect as the constellation of Virgo, which is located at the ‘pinnacle of the heavens’ so that we might have gained some insight as to why the Owl Hat might have therefore been referred to as ‘13-Sky’, ‘12-Sky’, and even ‘9-Sky’, especially since the object has indications of a heavenly avian affiliation, and the zenith.

Of course, above I then attempted to show that the Owl Hat has a specific affiliation with the Galactic Center Constellation as well, and I presented it as though it was being worn by the facial profile of a deity found below in the constellation of Capricorn. Conversely, the extended neck of the Quetzal Owl (Milky Way) Hat can also be realized as the extended snout of the “Centipede Hat,” found on the heads of other underworld deity’s that are affiliated with Bolon Yokte Ku as well. Indeed this “Milky Way Hat Constellation” can be understood as many things.

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For that matter, one of the two different dragon heads, which is found on the inscribed Rabbit Vase that in the first scene helps to serve as the foundation for the defiant warrior like Rabbit, can be also understood as the Galactic Center section of the Milky Way. Here, the Rabbit is seen standing on the brow of the “Square Nosed Milky Way Dragon,” in opposition to the appearance of the Jaguar deity of Bolon Yokte Ku. Both of the Milky Way Dragon Heads are here covered with symbols pertaining to rainfall, and the fecundity of rain clouds, indicating this constellations mythological affiliation with fertility and moisture. Moreover, it can also be noticed that from the dragons bottom maws emerge serpents as tongues perhaps indicating earth.

In turn, Bolon Yokte Ku is seen standing to the right, in surprise and dismay as it seems that the Rabbit figure is standing boldly, and victoriously just after he has apparently stolen the jaguar deity’s ceremonial Owl Hat. Notice the position of the Jaguar affiliated Bolon Yokte Ku, who is here thought of as the midnight sun, and resides in the indicated position of where the Galactic Center should be, and in essence is really there in the form of the Jaguar deity. For the case of the story line, it appears that the Owl Hat (or Galactic Center in this case), has been revoked by the Rabbit, leaving the profile of Bolon Yokte Ku bare, and surprised at the power and control exhibited by the Rabbit archetype that here can be understood conventionally as a symbol of the moon. In a somewhat confused manner the epigraphic details read out as:

“13 Ok, 18 Wu. The day I receive it. My Owl Hat. The companion of Bolon Yokte Ku.”

It can’t quite be figured out who is supposed to be speaking these lines, although it appears that it might be the words of the sun god, who is found in the next scene upon the vase as sitting upon another dragon head facing the opposite direction of the first dragon, which the Rabbit was initially, featured standing upon. This dragon that the sun god is sitting upon is different by virtue of its direction, and is therefore to be understood as representing the opposite end of the Milky Way in the area of Perseus, which in this case represents more specifically the second dragons head. The snout of this dragon is meant perhaps to archetypically depict the area of Gemini as the head of a deer in this case scenario. Therefore, the sun god sits on the seat of the Milky Way Arm’s center in the area of Perseus, upon the symbolic seat of a Jaguar thrown; which is here intended to represent a specific central area.

It is the implication of the sun gods position, who resides upon the center of the Milky Way Arm, while apparently wearing a Centipede Hat that actually ends up telling the true inference of the story line. The Owl Hat has disappeared from the scene and the Rabbit, once bold and victorious now hides behind the likeness of the sun god in a submissive pose. The Jaguar deity representing the underworld sun, or Saturn or both, now kneels before the sun god – but of course in the opposite direction that it once had before, while in opposition to the Rabbit. This is because formally, the Jaguar deity maintained a position that was around the Galactic Center, however the Rabbit had tricked him out of his exaltation at that particular point of reference, and therefore the deity was redirected to visit with the sun god at the spring equinox, in the area of the stellar Perseus (found within the Milky Way) where the sun god now sits upon his jaguar thrown. Of course, the symbolism itself is uncertain, and therefore perhaps the sun god and the Jaguar deity may be at the summer solstice. However, the spring equinox is more advisable.

   The Jaguar deity seems to plead and beg with the sun god, but the exalted sun god seems to indicate certain defeat towards the deity by way of the hand motions that specify his authority. Could it be that the sun god has retained the ceremonial Owl Hat for his own stellar dispositioning? We can see that the sun god is wearing what is perhaps a long-snouted Centipede Hat, which perhaps represents his consistent resurrection and victory over the underworld gods found beneath the Milky Way. But where is the Owl Hat?

   For the terms of the Rabbit Vase, the implication of the story line may yet wind up in the formation of another constellation found in the area of Perseus, which resembles the frontal view of an owl, and was in turn the formal expression of the ancient solar Tlaloc symbolism found throughout Teotihuacán as a war god that was borrowed throughout much of Mesoamerica including from within the Maya lands where the Muan Owl had gained its identity from this same stellar position within the Milky Way. The underworld sun god in the form of a Tlaloc / Muan Owl Deity plunges down into the underworld to pick up the water serpent at the midnight time of the spring equinox, and in taking the serpent to heaven in the new conception of the day, creates rain from the serpents blood.

This is to say that the implication of the vase may be just another deity role conflict, which is being spelled out in the form of seasonal discrepancies that include one deity stepping aside for another, so in order that the other deity can perform the necessary roles of seasonal variation, which in this case may be related to rainfall. However, for the case of the interesting argument that is being purported here concerning the matter of the interrelationship between the two calendar counts from Mesoamerica, and the upcoming conceptual meaning of 2012 that is becoming of this summary, it might then be included here that the date of the winter solstice on December 21, of 2012, as is found on the Corrected Count is actually for the matter of that calendars solar purpose and distinction actually to be the day “9-Rabbit.” It may not be what the vase symbolism was intended for, but inadvertently this calendarictic discrepancy comes around nonetheless to provide a similar distinction for the Rabbits role upon the vase. Notice on the calendar graph below that the Haab Cycle symbolism shown across the top reflects some of the formal discussion about the constellations and their seasonal implications. Notice as well, that the months that show the symbolism's of ‘rain’ in what are usually called the “Cauac Cycle,” are found thru January to March (when the sun moves under the Milky Way) and in fact are the same symbols found upon the faces of the Milky Way Dragons on the Rabbit Vase.

The tricky date of "Bolon Lamat," replaces the date of "Can Ahau" on December 21st, of the year 2012 as it is specifically to be found on the Corrected Count, which is also marked by the Haab date of 11-Mol in the 52-year period of 1-Caban.

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                                                    The ISIG Glyph and the Creation of the World

The completion of 13-b’ak’tun’s marks the Creation of the world of human beings according to the Maya. On this day, Raised-up-Sky-Lord caused three stones to be set by associated gods at Lying-Down-Sky, First-Three-Stone-Place. Because the sky still lay on the primordial sea, it was black. The setting of the three stones centered the cosmos which allowed the sky to be raised, revealing the sun.

                                                                                                                                                                   Freidel, Schele & Parker (1993, pp.59–75)

   As according to the statement made above, it might appear that the current 13-fold Baktun Cycle was indeed at least symbolically initiated on the heels of another 13-fold Baktun Cycle that ended just before the current opening cycle of 4-Ahau / 8-Kumku, which was also to be marked with the “13.0.0.0.0. Long Count Script,” at its symbolic onset now almost 5125.366-years ago or more. The implications of the written statement above may be that there has indeed been a cycle before this one, and that there will be others that follow, at least from a philosophical perspective that can account for the infinite varieties of universal expression to manifest in their spontaneous natural order. On the other hand, the conceptualization of a one time creation of the universe is probably one perspective that must have been at some point pondered upon by the ancient Mesoamerican Calendar priests and cosmologists. However, on a more ritualistic front of speculation in Mesoamerica, we see usually only the possibility of a rigidly numbered order of probabilities that manifest with the immanent destruction's of the world that then later emerged to become the newest creation. This would make the ancient opportunity for speculation seem more divided by the orthodox views that were designed to symbolically outline a numerological cosmology for the unfoldment of the world creation; which then in essence would also help to maintain the status quo of the calendar priests as well.

Once again returning to the introductory statement found in the Popol Vul:

There was not yet one person, one animal, bird, fish, crab, tree, rock, hallow, canyon, meadow forest. Only the sky alone is there; the face of the earth is not clear. Only the sea alone is pooled under all the sky; there is nothing whatever gathered together. It is at rest; not a single thing stirs. It is held back; kept at rest under the sky.

Whatever there is that might be is simply not there: only the pooled water, only the calm sea, only it is pooled.

Whenever might be is simply not there: only murmurs, ripples, in the dark, in the night.

Only the makers, modeler alone, Sovereign Plumed Serpent, the Bearers, and the Begetters are in the water, a glittering light.

    Here, in this mythic story we can again see that an opportunity for two themes of interpretation could come about as a result of the reading of the symbolic entry above that describes the beginning of a creation story for the supposed current world. One of the indications provided is that beforehand there was only blackness, a virtual nothingness absorbed in a timeless watery underworld of “none-time and eternity” forever held down and suppressed under the weight of the sky that cannot be separated from it. Conventionally speaking, had it always been this way? Or, was this simply the condition of the world prior to the separation of the earth and the sky, as per the previous destruction of the world by a great flood?

The philosophical implications are seemingly directed towards the former, while the ritualistic orthodox perspective grants more leeway towards the latter. In which ever case it is to be interpreted, there probably could always have been a consideration towards both, depending on the perspective that was specifically chosen within the field of philosophical speculation granted in those times. This is especially true when in considering the evolution of Mayan mathematics, and the cosmologies that followed in the wake of the Classic era. For that matter, there was no doubt probably some degree of philosophical conflict emerging from within the ranks of the ancient Mayan cosmologists who had began to ponder so much mathematical information that had been accumulated over their times.

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However, one very concrete iconographic aspect of the Maya Creation Story that is paramount as a theme for many glyphic representations, and remained as contributive to the orthodox concept of the foundational rectification for the current creation, and one that should supersede any discrepancy in evaluation is put forward in the preeminent iconography of the “Three Stones Creation Mythology,” which is specifically out of the Classic Maya regions of ancient Mexico. As per the mythical statements above, it appears that from a ritual perspective that on the most recent day of 4-Ahau / 8-Kumku on 13.0.0.0.0. and now over some 5125.366-years ago that the “Raised-Up-Sky-Lord,” had caused the Three-Stones to be set by the associate gods at “Lying-Down-Sky, First-Three-Stone-Place.” Therefore, as would be indicated, the place of Lying-Down-Sky is generally the same area as the First-Three Stones-Place, but where is this, if it was indeed an actual observation and not merely an idea?

According to the content of current Maya iconographic and epigraphic studies, in at least one version of the mythology, the Three Stones are often said to be the actual 3-stars in the belt of the constellation of Orion. The stars of Orion are in turn said to be a Turtle, which the Three-Stones are iconographically depicted to be mounted upon. For the case of current Maya studies, the notion of the stones are always interpreted in this way due to some amount of historical evidence provided by native sources. The Turtle does indeed appear to have a connection with the Orion constellation, but especially when it is also considered in correlation with the stars of Gemini. Because of the primordial and aquatic nature of the Turtle concept in relation to a creation story, like that which includes the Three Stones, we might then surmise that the Turtle symbolism might also relate in this case specifically to the area of Lying-Down-Sky, before the sky was finally raised. Therefore, the aquatic aspect of the Turtle can demand a more specific stellar location, and for that matter it is a highly desirable symbol and concept to come to terms with, and can in fact be found elsewhere in the heavens where the implied perceptions of conceptual water are to be more preeminent.

But also of course for that matter, the preeminence and appearance of the Three Stones, which again are found upon many glyphs and other iconographical representations do not always have to be in connection with a specific turtle animal formation. Instead, they often principally appear as well, in conjunction with another round or oval glyphic appearance resulting in the animated phenomenon of what is now called the ISIG Glyph, or what has been recently termed as “The Introductory Series Initial Glyph.” This glyph appears readily at the initiation or on the top of Maya monuments, which produce the Long Count Scripts beneath the likeness of the glyph. The epigraphic evidence has now produced the currently known sound correlation for this glyph to read as: tzik-a(h) hab’ [patron of Haab' month] foremost then meaning: "Revered was the year-count with the patron [of the month]".

   The bases of the ISIG Glyph is the tun symbol, which meaning 'stone' or jade is a symbol of the 360-day year. And now while some epigraphic evidence has now been offered above to spell out the practical application of the glyph for us, we nonetheless still seem to be missing the essential structural elements that produce the visual iconographical foundations for the glyph. Apparently, for containing the element of the Three Stones beneath the likeness of the large oval glyph, the ISIG glyph then should by necessity refer as well to the symbolic creation symbolism that was initially executed just before the now current era. Indeed, for that matter, much of the true symbolic substance of the ISIG Glyph can also be found in the final sentence of the introductory paragraph that was listed above:


          “The setting of the three stones centered the cosmos which allowed the sky to be raised, revealing the sun.”


   As can be readily perceived, the artistic iconography of the ISIG Glyph shows a great deal of “facial-pareidolia,” in which the glyph more than just only slightly seems to be pointing out the essence of a full-fledged living being; one which often smiles, frowns, or simply expresses the implied notion of breath, or speaking, with the shape of a round or oval mouth. Indeed, this facial-pareidolia encompasses a great deal of Mayan Glyphic Iconography, wherein the glyphs are portrayed as human like and having faces, and which are implied to be expressing differentiated feelings, both in the terms of frontal pose’s and within their profiles as well. The frontal pose is to be much rarer in Mesoamerican Iconography, and as well it can be observed to have a specific correlation with the frontal faced Owl Glyph, which features two eyes that stare out at the observer, just like that which is also seen within the Iznamna being found at the base of the “Waka Kan Tree.”

In the case of the ISIG Glyph, we also see what appear to be two eyes that stare out at the observer, but only that often these ‘eyes’appear as two linear beams that protrude upwards. They are typically shaded in with the characteristic ‘dark netting’ found so often in the Mayan glyphs that seem to pertain to the stellar characteristics of the 'darkness and light duality'. Taking note of the ISIG Iconography, we should notice as well that this is also the bases of some other glyphs, which include, but are not necessarily limited to: The Wayab Glyph; the 13th Ben or (Reed) Glyph; and the Pax Haab Glyph.

All four of these glyphs demonstrate aspects of an oval compartmental object that resembles a drum, and perhaps for the most part this glyph concept may indeed be drum-related, when considering the aspect of 'empty space' that fills the drum and that resonates with sound. This could also be the sound of thunder resonating throughout the atmosphere. Because of the calendarictic elements of all four of these glyphs, and their apparent relationship to the drum concept, we could perhaps safely deduce that the glyph has a superlative connection to “counting,” just as in the terms that are usually found within the beating of a drum. Furthermore, all of these three other glyphic variations of the ISIG Glyph have an up reaching, i.e. “from the bottom to the top,” foundational concept attached to their iconographic appearance, which thus represents space. This is of course especially true for the Wayab Glyph, which shows a bird beak, or alternatively a claw reaching upward towards, and grasping a star or another form of object, which is most probably the star cluster of Coma Berenice's in the area of Virgo. The Haab Glyph of Pax is specifically elongated, and reaches upward to mount with the formation of two eruptions of energy at its top, and which can in some examples also resemble the tongs of a two-toned drum.

The Ben Glyph is the most conservative of the four, and does not show much effect towards upward movement, despite the fact that the Ben symbol and the concept itself should be compared to nothing less than a symbol of the raised-up, or the growing agricultural energy of the Reed plant, which grows upward out of the watery depths of the underworld to symbolically hold up the sky. This 13th-date sign or Ben aspect of the ISIG Glyph concept expresses clearly the inherent relationship of the conceptual essence of the Raised-up-Sky-Lord, who is in essence what then later in Central Mexican mythology had become Quetzalcoatl and Tezcatlipoca holding up the sky in the form of the reed plant. Indeed, these two gods are both known to have a specific astrological relationship with the form and meaning of the 13th day sign of the Reed. This heroic aspect can also be found in the Olmec sculpture featured below.

The potential 'drum aspect' of the glyph (if it is applicable) seems to be something of an after effect of the 'raised up sky aspect' of the glyph, which brings about the formation of 'empty space' via the lifted canopy and for this reason the glyph also has an affiliation with the 3rd sign of Akbal (House), which is opposite the 13th sign of Ben or (Reed). The lifted canopy is of course the sky itself that had been previously raised by the Raised-up-Sky-Lord, and below the sky as they are usually in most cases to be found within the essential ISIG Glyph concept, are the original Three Stones of Creation that relate to the ignition of the central hearth fire. In truth, these Three Stones that are found below, and serve also as the foundation of the glyph, in actuality can be seen to also have a direct conceptual correspondence to the "two-eyes and the central mouth" of the glyph – in reality this amounts to a set of ‘six-correspondences’ that is to be found between the two eyes, the one mouth, and the Three Stones displayed within the glyph. Of course, at the top of the glyph are to be found three more extensions that correspond to the other six, which amounts to the number 'nine' that carries the traditional connection to the underworld and the night. (See Diagram Below).

These are in actuality all to be a part of 'one central source' that becomes the dynamic force in initiating the “Raising Up of the Sky.” This one central source is in fact (now only according to this author specifically) “The Andromeda Galaxy.” This galaxy is the very essence of the “Maya Sun Fire Creation Mythology,” (when it is symbolically happening at the spring equinox). The position of this important stellar formation will be used later to help us determine that the April 12, 2013 Corrected Count Date, of 4-Ahau / 3-Kankin, in the 52-year period of 1-Caban is in fact an essential part and aspect of the 2012 CE 13-Fold Baktun Legacy. The iconographical foundations of the ISIG Glyph as they have been uncovered by this author should help to reinforce this matter.

Above is a literal interpretive representation of the actual shape of the Andromeda Galaxy as a barred spiral, positioned with the upward hook turning to the right, and the downward hook to the left. (Notice how the downward hook corresponds to the downward jaguar-bird snout). This "barred aspect" was perceivable to the Mesoamerican's, who could see the imprint of the light from this galaxy as leaving a dark etching within the Milky Way Arm in the area of Perseus. The powerful penetration of the light of this galaxy through the universe, which indeed was perceived by the Mayan's had led to the creation of this glyph by them, which amounts to imply the beginning of the universal creation through the separation of the sky canopy from the primordial waters - a feat performed by the light of the Andromeda Galaxy. The final realization that the two outward vortices of the barred spiral correlate to the two "eyes" of the glyph finally occurred for this author on June 5th of 2011. It can be observed that the three points of the galactic formation correspond to the Three Stones found below, and the three emerging crowns found above the glyph. This amounts to a total of "Nine Underworld Points" when including the two eyes and the mouth. (Discovery and concept is the exclusive property of the author).

When in considering the location of the Andromeda Galaxy within the area of Pisces, we then have found a viable location for the preeminent aquatic Turtle Iconography as well. But also, when in researching the metaphorical symbolism that described the 'oneness of water and sky' we find that the fore-mentioned given stellar location of the Andromeda Galaxy also then places the Milky Way Arm just over head. For that matter, the Andromeda Galaxy seems to fall from out of the center of the Milky Way Arm as it reaches across the whole of the firmament. The compacted aspect of the Milky Way Arm is perhaps where the sky, and the waters had symbolically previously met and consolidated as one. Therefore in this analysis, the arch of the Turtles back at the creation with the Three Stones upon it is commensurate to the arch of the Milky Way. This stellar arch also amounts to the 'back arch' of many other animals, including: pigs, rabbits, deer's, monkey's, jaguar's, serpent's, and many other creatures of mythical importance and including , yes, the horizon of the earth itself as an alligator.

The ISIG Glyph shows a great many variables for its structure and design, and one of its greatest surviving examples is to be found within the Initial Series Script on Stela D at Copan, which shows full-figured numeral glyphs and period glyphs as well. When examining this example of the ISIG Glyph, many readers in their imaginations may in fact recall the former image of Hun Nal Ye emerging from the carapace of a turtle, which was found in the chapter on the “Mayan Count.” This emergence was to take place at the same time he was being resurrected by his two sons, which of course all together would create a triad of three. The ISIG example that is found on Stela D at Copan proves to be an excellent illustration of how the ISIG Glyph actually has a relevance to an area beneath the Milky Way, via the depiction of the arm that is laid across the front of the oval glyph. This in essence imitates the Milky Way Arm that is found above the oval stellar attraction below, which in and of itself can obviously be said to resemble a turtle.

Also of definite particular interest, which can be covertly found upon this version of the ISIG glyph is also to be observed upon what is in fact, one of the Three Stones as they are depicted below the emerging figure as seen in the diagram below. On this version of the glyph, one of these Three Stones is to be shaded with the “Dark-Netting” that is featured very enigmatically on so many other Mayan glyphs. The stellar implication here is that perhaps, this dark netting found on the outer most stone to the left, was possibly intended to be commensurate to the same dark netting found on the Kankin Tree Glyph. In other words, this is to say that perhaps the One Dark Stone that is depicted on Stela D ISIG Glyph from Copan may indeed represent the position of the sun among the stars as it is to be found on the date of April 12th, 2013; and thus representing the essential Corrected Count version of the 2012 CE Baktun Legacy as the sun rises on that spring time date, while being positioned within the area of the Stellar Alligator Pisces Constellation found just below the Milky Way Arm.

Theoretically, every 52-years within the “Mayan Corrected Count,” and specifically in the year of 1-Caban, on the date of 4-Ahau / 3-Kankin, the sun is to be found around that April 12th, spring date, which is perennially just around 20-days after the spring equinox - but only specifically in that particular 52nd year of “1-Caban.” Also, for practical terms, it should be understood that any 3-Kankin date will always be within about 13-days of that April date within the whole Corrected 52-year cycle. The essential key to this whole calendarictic positioning over long periods of time is that the precession of the earth is slowly altering the position of the sun among the stars, which will be found and reflected within that April 12th, date.

Therefore, it should be realized that in our most current era within the solar year of 1-Caban that the fixed date of 4-Ahau / 3-Kankin of the (Corrected Mayan Count) is currently only now just beginning' to appear along with the sun inside the triangular stars of Pisces, and for that matter, appears to be emerging from the maw of an Underworld Alligator. Metaphorically, this would be specifically an astronomical aspect of a solar emergence, as it is found to be coordinated between the two elements of both the Corrected Calendar, and the transforming precessional positions of the heavens. This new positioning is then is to be regarded as a solar emergence within the Corrected Count, and is also relevant to the emergence of a 'solar deity' in some symbolic form or another that is emerging from the base of an implied symbolic astronomic foundation. This solar deity would eventually reach upwards, and in effect, symbolically end up to hold the sky in place. For that matter, the constellation of Pegasus traditionally has been recognized as a "Sky-Bearer," in many ancient astronomic cosmologies around the world, including those that are to be found in Mesoamerica.

The Alligator Maw that is created by the formation of the traditional constellation of Pisces is shown here with the sun in its conjunction with the two planets of Venus, and Mars on the date of April 12th, 2013. This particular inferior conjunction position of Venus here is repetitive and cyclic, and is only a small matter of degrees east from the sun, which it had before 5128.744-years ago on the date of July 15th, 3117 BCE. Upon the next up coming 5128.744-year cycle (which can vary by a small matter of days due to variable corrections taking place in every 52-years) Venus will have progressed far enough away from the sun to become an evening star. This inferior conjunction Venus cycle began 25,643-years ago with Venus entering or 'slipping' into an inferior conjunction phase with regards to the 5128.744-year cycle, while it had earlier beforehand been coming out of a morning star cycle. The implications of these current progressed Venus positions of inferior conjunction over the last period of 25,643-years with regards to the Corrected Count 5128.744-year cycle, can and might be in fact used to back up and verify the 2012-Linear Count Correlation, with the notion of the 5125.366-year cycle being recognized as a "Saturn Caliper," while the 5128.744-year cycle alternatively serves as a "Venus Caliper," which now is in progress while completing the current inferior (underworld) conjunction phase, and thus implying a closing Venus phase for the current 5128.744-year cycle. (See Chapter on Mayan Count for animated picture graph).

Also Note: That the image of the Andromeda Galaxy available just to the top right of the picture above the Pegasus star group really only amounts to being a relative camera distortion and can appear different to the naked eye. In reality, the light of this Galaxy was perceivable to the ancient cultures in various other ways, which included observing the trapped light of this body submerged within the Milky Way Arm, and which through observation thereby became the subject matter of many glyphic representations found throughout Mesoamerica. For that matter, the Pleiades seen to the left could also appear to be emerging out of the "Perseus Arm Spiral," that would be created by Andromeda.

The position of the rising sun at dawn with this moment reflects as well, the symbolism of the ISIG Glyph with the Three-Stones at its base (The Andromeda Galaxy), which lifts the sky at the new moment of creation that is described by the spring date of 4-Ahau / 3-Kankin, in the 52-year period of 1-Caban that will lead and open the new conceptual 5,200-year period. It is conceptual, because in reality it is only a reenactment of the original primordial creation that mythologically took place with the destruction of the former world by a great flood. The truth is, as far as the Mesoamerican Cosmologies are concerned, is that this former world or 'sun' is in actually the immense stellar image we see when we look out in space towards the Galactic Center. (Authors realization as of the date June 20, 2011). The great waters that this 'dead sun' is submerged in, is to be represented by the Great Galactic Arm. This is true, while also being and serving at the same time as the image of an Alligator, which lives in that great watery immensity and now arrives to consume the former dead sun or (Galactic Center) on December 21, 2012.

As the dead sun is consumed, it is swallowed and sent down the tunnel of the underworld of the Alligators Milky Way body (i.e. the sun traveling down the ecliptic 112-days from the Galactic Center towards the spring equinox to the date of April 12th and 13th 2013). Here, just then on that spring date, the sun is reincarnated and emerges from another eclipitical Alligator Maw (via the precession of the equinox’s). Symbolically, this is the newly emerged sun, reincarnated in the form of (or in parallel with) the Andromeda Galaxy, which lifts the canopy of the watery-sky overhead ( The Milky Way Arm), that then becomes the dawn of the new day that is depicted in part by the ISIG Glyph. In truth, there is some degree of confusion as to whether the next day of 5-Alligator, should be in fact the first dawning day of the new cycle. However, in any case, within the Linear Long Count of 584,283 this “5-Alligator Corrected Count Date,” of April 13th, 2013 is alternatively of course, the Long Count Date of “13-Ben,” which is the one and only Mayan 20-day sign that actually resembles the ISIG Glyph. The following date of April 14th, 2013 on the Linear Long Count therefore is 1-Ix, which also contains in it the date of "Can Caban," or 4-Movement.

   When laying the Aztec Sunstone flat and facing the east it can be seen where the 6-Tonalli Signs that comprise of the eastern quadrant actually fulfill the revolution of the sun through the (tropical) zodiac in a 12-month period within their symbolism's. To the middle left is the 1st sign of the Alligator, which points to the area that the sun rises in, during the tropical period of Aries (i.e. the Spring Equinox) which is marked by the central boundary and the year symbol of 13-Reed. On the eastward daily motion, the sun can be currently seen entering the Stellar Alligators Maw of Pisces just around March 21st. Meanwhile, taking place along the westward motion with the precessional progression of the sun among the stars, the sun has just emerged from the corner of the Pisces Alligator Maw around the date on April 13th, which is just some 20-days after the Spring Equinox of March 21st. Initially, at the time of the official birth of the Mesoamerican Cosmologies now just over 1,500-years ago, the sun while on its eastward daily motion was just beginning to peer out from the corner of the Pisces Alligator Maw on the Spring Equinox. Now, over a period of (72 x 20) or,1,440-years the eastward daily motion has progressed westward to the front of the Maw, while a new sun is (or has been) emerging from the corner of the Maw via the precession of the equinox's.

  The April 13th, 2013 "Corrected Count 5-Alligator Date" can be said in one case to represent this new solar emergence via earthly precession, and can account for a 'second sun' by serving as a 'second calendar' and thus indicating two different locations of activity like that which is found with 1. The Earths Rotation (Linear Count); and 2. The Earth's Orbit around the Sun (Corrected Count).  The election to use the Aztec Sunstone is not meant to imply any kind of intention on the part of the creators of the symbol to blend it with the 2012 Legacy, but is being used here only to show that it can be blended; and as well that there can also be more than one count involved in order to achieve a layered correlation with regards to the dual positions of the sun among the stars, and in conjunction with various monuments, which contain within their structures by default the constellation images. However, what exactly the Mesoamerican's were supposed to be saying with any aspect of their religion is really only to remain a subject of conjecture for our ongoing examinations and hypothesis. It is simply a matter of exploration for us.

   There are of course, other conceptual stellar alignments for this preeminent Mesoamerican reptile-monster-symbol of the earth. However, it could be said that this Alligator symbol, which serves as the bases of the 1st day of the 20-day circuit corresponds most specifically to the stars found in the area of the Galactic Center (North), and the stars of Pisces (East). This means that currently, on the midnight of the spring equinox that the maw of the Milky Way Alligator will be seen consuming the Galactic Center (tonalli) as it rises at the eastern horizon, while simultaneously, the sun will be found at midnight within the earthly nadir or underworld, within the Alligator Maw that is created by the stars of Pisces. As the hours progress on towards the morning hours, the two stellar formations progress and anticipate new locations upon the earths horizon, and thus reverse the process of earthly consumption (night), into the process of an earthly regurgitation (day).

Again, what can be gathered here by this astronomical comparison of the two Mesoamerican Calendar Counts of the Linear Long Count, and the Corrected Count, is that one represents the night (Planetary Slip Cycle) or consumption of the dead sun, and the other that represents the day (Agricultural Solar Count) or regurgitation and rebirth of the sun. This is the rebirth of the key source of light, and the precursor to the growth of sustenance represented by the god “Tonacatecuhtli,” ruler of the Alligator tonalli sign. The six hours found in between the two cycles of midnight, and sunrise are alternatively mimicked and correlated to the 112-days or, (degrees) that separates the winter solstice Linear Long Count date of 4-Ahau / 3-Kankin, from the Corrected Count version found within the later spring date.

This might go far to imply that the Mesoamerican's had an extremely intricate astronomical conceptualization regarding the correlation that is found between the progression of the 24-hour day, and the corresponding progression of the 365.2422-day year. In this way, the December 21, 2012 “crescendo date” is reinforced by the alignments of the April 12, 2013 spring date, which can be exemplified by the inherit design of the Astronomical Analemma, which puts the April 12, 2013 date right at the center of that graph. For that matter, the passage of 112-days of the sun across the ecliptic from the Galactic Center can also be said to correlate symbolically with the consumption of the Winter Solstice Sun by the Milky Way Alligator, which now in traveling down the passage way of the Alligators Milky Way body, comes finally to settle at the 'stomach' in the area of Perseus, and then emerges as Hun Nal Ye on April 12, 2013 as to be within an alignment with the renewed light of the Andromeda Galaxy, as a symbol of astronomic rebirth.

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In the case of the most currently accepted Long Count Chronology of the JDN 584,283, which combines an end date concept such as 4-Ahau / 3-Kankin, to happen along with the sun at the center and dark path of the Milky Way Galaxy, and also as well simultaneously with respect to a prominent calendar date such as the winter solstice, we then might be forced to wonder about the possibilities that invite the notion that is held by some researchers, which goes as far to state that the Long Count Date System was perhaps engineered forward-to-backwards in time. In the wake of such possibilities, the cyclic positioning of the planets of Jupiter and Saturn should have also played a key role in this set up of the Mesoamerican Calendar Systems; just like as in the case of the JDN 584,283 where the opposition of these two planets on the December 21st, 2012 end-date for that matter seems intentional.

Therefore, when in considering all potential astronomic factors a high degree of astronomical prediction was initially applied to the foundation of the Mesoamerican Calendar Systems that would have combined many elements of planetary alignments, solar dates, and stellar configurations involving many long held mythological concepts, and astrological precepts. The overall Mesoamerican Calendar configuration and its latent potentials can indeed be compared to a great piece of musical orchestration, which in itself implies a skill, an ability, and a certain kind of know how that inevitably is ultimately to be catalyzed, and consolidated with a great deal of luck provided by the mathematical proportions of the universe at large.

In continuing to mention and reinforce the duality that is found between the Corrected Count, and the Linear Long Count Slip Cycle, we are obligated to manage the situation by reinforcing the ancient redundant concept of "cross-referencing," which can be found between consistent pairs and dualities. This concept and practice was taken to the limit within the realm of Mesoamerican stargazing and astronomy, where it helped to define certain boundaries and coordinates by cross-referencing, and in effect "layering" the characteristics of one 90-degree segment or section of the universe upon the other. In this way, the Mesoamerican's understood that the two galaxies of Andromeda, and the Milky Way were similar in their purpose, and as being of the same universal function, and indeed for that matter these two bodies were probably no doubt regarded by the ancients as being in a cosmic competition. For that matter, it is believed by this author that if indeed there is to be such a great importance with regards to the December 2012 End Date and the Galactic Center, then it must also be surmised as well that the ancient Mesoamerican's must have understood something about the nature and existence of spiral galaxies. If so, then it is being assumed here that they would have probably discovered this original stellar spiral precept by studying the features of the Andromeda Galaxy first, and then afterwards applied those perceptions to what was being observed within the pathways of the Milky Way Center and its Arms.
Also Note: That the location of the intersection of the two counts at the time of the 52-year period of March 23rd 1519 CE is also to be relevant to the perfect alignment of the equinoxes, and the solstices with the four quadrant stellar points of: The Andromeda Galaxy (Spring), The Milky Way Center (Winter), Coma Bernice's (Fall), and Sirius (Summer).

This is where the more common calendar source of the Linear Long Count Cycle, which is being accentuated by virtue of its cyclic crescendo on December 21, 2012 indeed intervenes to reinforce the whole notion of a Galactic relevance to the Mesoamerican Cosmologies, and the foundation of the Mesoamerican Calendars in general. If indeed, the 5125.366-year cycle was designed to end up and fall upon the Galactic Center on the date of the winter solstice, then perhaps we must then acknowledge the ability of the earliest Mesoamericans to identify and understand pertinent local Galactic sources. If so, this must therefore include the Andromeda Galaxy as well. However of course, reconstructing the abstract set up of the Mesoamerican Calendar Systems is contentious, and enigmatically mysterious for all the notions of the lost astronomical concepts that are hard to regain and prove. But generally overall, it does appear nonetheless to be principally acceptable that an astronomical comparison, and astrological relatedness should be found between the specific positions of the sun, as it seen among the stars, within the former practice of ancient Mesoamerican sky-watching. Such astronomic practices probably should be regarded as being irrefutable with respect to the cycles of the Mesoamerican Calendar, especially when in considering this calendars preeminent astronomic and star related bases. If indeed the positions of the sun could point to certain significant events of passage, then the concept of 'two different calendar functions' could, and might mandate even more different kinds of information to be integrated.

Official Map of the Universe. Copyright. Courtesy of Tomas J. Filsinger.
We might note that earlier it had been attempted within the “Mayan Count” chapter, to pin the 4-Ahau / 8-Kumku date upon the likeness of the full-sky “Sotz Bat Constellation,” which was meant to abridge the myth of sacrifice of Hun-Apu by the underworld bat god who holds that deities head within its (stellar) hand. This effect would have come about thru a general understanding of the numerical values of the 13-Baktun Cycles in the converted terms of the 60-astronomical degrees that are generated by the completion of the 5125.366-year Linear Long Count, and which can then by default be applied simply and easily between the 60-degrees created by the Sotz Bat's pointed stellar nose, (which is tipped off by the star Arcturus) and its hand located near the Galactic Center.
Obviously, this stellar comparison, which is made with respect to an elaborated version of mythology can only be successful to some small degree (and needs further elaboration) when in covering the whole concept of the 5125.366-year cycle, since in reality, many of the constellations had been discovered long before those myths that were created afterwards in an effort to detail them, and which then were further consolidated with contracted astronomical calculations. Constellation discovery put forward by the author in September of the year 2010. Note: As well this stellar figure is also to be fulfilled in the image of the Rabbit snatching Bolon Yokte Ku's Owl Hat sited earlier above within the Rabbit Vase episode.

For that matter, if indeed the Mesoamericans had intended just such a kind of “astronomical end date orchestration,” then they would in that particular way have had all the 'time' or (cycles) in the world to do so. They simply for that matter would have needed to be particularly selective about the statement that was being made. It could not have mattered how far out from their point of reference that the statement was to be achieved in - but only that it was finally to be achieved. For this reason, they selected the key foundational elements of the evolving universe as the principle for their calendarictic rectifications. This ultimately would be served by the aspect of galactic movement (also within respect to the concept of the 26,000-year earthly precession) as it is represented by the two most powerful energy sources of our local neighborhood. These are the Milky Way and Andromeda Galaxies, which now currently exist at a course of a 90-degree angle, just like the calenderictic position's of the spring equinox and the winter solstice.

Having two Galactic sources at their disposal, correlated to the two calenderictic concepts they had to contend with: The Corrected Count, and The Linear Count. The Corrected Count was the initial Solar Agricultural intention that was developed in order to count the legitimate conception of the year of 365.2422-days. The following “Astronomical Long Count,” theoretically was the result in concept of the mathematical elements, tools, and astronomical practices that had also earlier led to the Corrected Count achievement, but only that the Linear Count simply dismissed the use of intercalery dates, which left correspondences to many basic numerological cycles. The Corrected Count is the one, which of course required intercalary dates to amend the discrepancies of the earths orbit at the end of a 52-year period. For that matter, the Corrected Count is a Solar Count, which pertains to the positions of the sun and the earths orbit around it, and therefore is relevant to the sun's regeneration as well – thus making the seasons of the spring, and the summer, as being key aspects of that count's essential meaning and function. Therefore, the spring equinox was to remain as the symbol of the truly regenerated sun cycle, and was associated with the direction of the east – the direction of the rising sun.

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The Linear Long Count Cycle theoretically had came about by addressing 'basic number cycles' (i.e. Planetary Slip Cycles) with the elements of the stellar iconographic symbolism's that were to be in effect cross-referenced over from the Corrected Count. This fact, as cited earlier is to be demonstrated within the 18-fold year cycle, or "Haab," and its symbolism's that are found both within the Mayan and Aztec Cultures where it was later called the Metztli. While the Corrected Count pertains specifically to the earths orbit around the sun, the Long Count instead has a pertinence to the earths (endless) daily rotation, which in and of itself does not hinge on any specific cycle, “but only that it is in itself moving,” so that a numerological cycle of 550,420-days was noted as a 'solar era' that commensurated the 365-revolutions of the earth on its axis with an eventual return of the seasons in 1,507-years. Therefore, the indication is that the relationship of the earths rotation, with respect to the earths orbit around the sun instead represents a discrepancy not a unity. For this reason, the more perfect number of 360 was elected as the officially commensurated year cycle, which correlated more perfectly, and evenly with other astronomical and spacial alignments as well.

Therefore, by dividing these two motions of the solar orbit and the earthly revolution, the ability was granted to associate the cycle of the earths daily rotation with other planetary movements, and for which the linear moon cycle, in conjunction with the orbit of the planet Saturn would become paramount. All other planets of course were considered as well, and therefore what we have with The Linear Long Count, is a Planetary Slip Cycle that divides the cosmic cycles of time by the passage of an earth day or 'kin'; 1872000 of these days contain 174-Sidereal Orbital Saturn Cycles, while 2880300-days (7,886-years) contains just over 267-Saturn Cycles. The predominance of these planetary cycles were then inevitably to equate to an association with the night, since this is where we find that these cycles are to be observed. But only of course, when the sun is beneath in the underworld, or 'dead below the earth'. The earth and its revolutions are a matter of the darkness, where area's the sun's yearly cycles represents the light.

The two planets of the moon, and Saturn best represent the rulership of the night, and thus should be by default allocated to the direction of the north; the direction where the sun dies at midnight. By virtue of the darkness that is created at the winter solstice, and also for being among one of the shortest days of the year, the winter solstice is therefore also to be allocated with the direction of the north, i.e. the place where the sun's light is at its weakest. Therefore, the essential character of the Long Count can be said to be the count of night passages, represented by the planet Saturn as the ever consistent Lord of Time, (the Mayan Bolon Yokte Ku). This gods cycle will finally culminate on December 21st, 2012 with the 174-perfect sidereal orbits around the sun, which will bring the planet back precisely to its original position that it once had at the onset of the Great Baktun Cycle that started 5125.366-years ago on the date of August 11th 3114 BCE.

Finally, at the moment of the winter solstice on December 21, 2012, the sun will be pronounced dead in the celestial waters along side of the Galactic Center; now here understood as a symbol of the former dead sun. It then will be pursued by the watery underworld Alligator, which the dead sun, now consumed by it will then find its way through the course of the Alligators body (or the ecliptic under the Milky Way). Traveling for 112-days the sun then will align itself along side with the newly resurrected sun, the Andromeda Galaxy, and will finally dawn in the direction of the earthly Alligator (Imix) Tonalli to the eastern direction as a symbol of the regurgitated 26,000 year precessional sun that now emerges out of the corner of the Alligator Maw of Pisces on April 12th and 13th, 2013.

Sir J. Eric S. Thompson, The 2012 Mayan Calendar Legacy, and John Major Jenkins

Until his death in 1975, only a few months after being knighted by Queen Elizabeth II, John Eric Sidney Thompson dominated modern Mayan studies by sheer force of intellect and personality.

Michael D. Coe, Breaking the Mayan Code p. 123

   J. Eric S. Thompson was born on the New Year's Eve date of December 31st 1898 and was the product of the upper middle class world of professionals, found within comfortable and well educated societies. When the first great war came Eric was caught up in it while still young, and volunteering himself for the military he lied about his age in order to join the London Scottish regiment. While serving in that horrifying world of the shooting trenches, he was severely wounded. Afterwards, he ended up returning to England to recuperate and pursue his career, and rather than entering one of the Oxford university’s as a more typical member of his class might have done, Eric instead whet off to Argentina to live on the family ranch west of Buenos Aires to work as a cattle rancher; on a ranch which his family had then owned since the 1820s. After spending time in Argentina he then returned to England in 1922 and entered Cambridge to earn a certificate in anthropology. According to Michael D. Coe, it was there at Cambridge in which Eric’s specific academic interest in the Mayans was to have had begun. During his stay there he was to see Alfred Maudslay receive an honorary degree, and at the time while using Sylvanus G. Morleys "An Introduction to the Study of Maya Hieroglyph’s," published in 1915, Eric had taught himself Mayan calendarics. Eric had wrote to Morley, who then at the time was running the Carnegie institutions project at Chichen Itza. Eric asked Morley for a job, using his personal claim to know how to compute Mayan dates.

    Sylvanus G. Morley that small, near sighted, dynamic bundle of energy that got Eric S. Thompson his first job.

   Much later with respect to the study of Mayan dates, and the decipherment of the Mayan Long Count Calendar, Eric's career would become paramount to the unfoldment of the correlation problem of the Mayan Calendar and its final consolidation towards the JDN of 584,283; or August 11th, 3114 BCE. As is well known, it was of course initially Joseph T. Goodman (b.1838) who would through his expertize and extreme personal interest in Maya Calenderics, finally come about to persevere with the conclusion of the JDN of 584,280, the date which would have had ultimately lead to the conclusion of December 18th, 2012 as the end date of the current Baktun Cycle. Accordingly, for that matter, Goodman had claimed to do the work for the most part all on his own, and without the help of studying the preliminary works of librarian Ernst Forestmann who had began to first study the Dresden Codex in the year of 1880 at the ripe age of 58. Forstmann's study of the Dresden, and other colonial sources such as deLanda, had led to the first rendering of the Mayan Astronomical Almanac found within that Codice, and by 1887, seven years after first opening the Codice, Forstemann had discovered that the long count operated as a day to day count of consecutive days, which remained unbroken since its inception now almost 5125.366-years ago.

Therefore, Forstmann's early discoveries would be fundamental to the rectification of the Long Count as it was to become understood by most of the early investigators such as Sylvanus Morley. However, Joseph Goodman denied that Forstmann's initial understanding of the Long Count as being a linear unbroken calendar had influenced his investigations with the correlation problem. But later, according to Michael Coe, it was Eric Thompson who with enough inside connections, had claimed to eventually verify that Goodman was well aware of what Forestmann had published years earlier with his studies on the Dresden. According to Thompson, who was an intellectual follower of Forstemann, the credit for outlining the whole framework of the Mayan calendar as it was finally to be understood by other later researchers belongs to the earliest efforts of Forstmann with his consistent study of the Dresden. Therefore, this statement would go a long way to prove if it is in fact true; that current Mayan calendar studies, which outlines the system as a linear count are indeed for the most part based on what came out of the earliest study of the Dresden Codice as a scarce and precious resource, which was initially discovered by Forstmann in a library.

   But for what ever the case might have been, whether Goodman knew of Forstmann or if in fact he didn't, it still was not to be Goodman himself who would make his early JDN 584,280 famous anyway, or for that matter, even very well known in his own time. In the beginning, the reality of the matter was that the result of the correlation simply ended up rankling the then current Mayanists of those times. This happened with the initial debut of Goodman's correlation being issued in the work of Alfred Maudslay's Biologia Central Americana. Goodmans previous work on Mayan hieroglyphs had met Maudsley's attention in the year of 1892, and resulted in Maudslay granting Goodman the permission to write a series of appendices in the 1897 edition of Biologia, which therefore included Goodman's Long Count correlation. Afterwards, this resulted in vainglorious announcements by Goodman of his success with the correlation issue, which ended up discouraging those around him. Goodman had been working on the correlation since about the year of 1883, but it did not start appearing with the public until about 1889, with private papers published by Goodman personally. Later, an artical would appear in the October / December 1905 issue of the American Anthropologist written by Goodman, which can be now located and downloaded at this
address:http://onlinelibrary.wiley.com/doi/10.1525/aa.1905.7.4.02a00090/pdf. However, the paper does not actually site the 2012 end date, but rather gives a description of the process of decipherment, which leads towards a proper understanding of an ancient chronology. This was to be an amazing achievement in the field, but like many great discoveries, Goodman’s correlation was to lay both as later forgotten, and as well as being scorned by the many researchers and archaeologists over the many years that were to follow. This was until one day, when Juan Martinez Hernandez revived it in 1926, (21-years after the American Anthropology artical) and giving it further proof of its correctness, Eric Thompson was to later amend it by three days.

The year of "Chicuyei Tochtli," or 8-Rabbit on the Mexica-Azteca Correlation, did not begin until February 21st of 1838. Therefore, if Goodman was a Capricorn or an Aquarius, then this pictograph cannot apply as well; save for the fact that the year of the Earth Dog on the Chinese Calendar began on the date of January 26th 1838. We are unfortunate that we do not have the exact date of Goodman's date of birth, leaving us to an unending speculation about this most influential person with regards to one of the most powerful astrology systems on earth. However, it seems that Goodman may have the influence of the Aztec 4 or Nauhui from available pictures. If perhaps he was born on May 7th 1838, then his Aztec Tonalli would have been 4-Lizard, if perhaps it was May 12th, then it would have been the same as his year sign 8-Rabbit. His date of death, October 1st, 1917 would provide the date of 3-Reed, one day short of 4-Jaguar. Finally, one more attempt may be worth revealing that the date of April 11th, 1838 was the date of 4-Flint if indeed he was a Turkey Warrior.

Juan “Martinez” Hernandez in 1926 had managed to come up with a date which placed the beginning of the Mayan Calendar as falling one day later on the Proleptic Gregorian calendar of August 9th 3114 BCE or JDN 584,281. The reason for this conclusion is not so obvious, and none who study the matter have been really too successful in ascertaining the reason for the one day shift in Hernandez's correlation with regards to Goodman's; although except to say that perhaps, maybe Hernandez had instead attempted to comply to some of the astronomical precepts of the solar zenithal alignment, which occurred near Izapa around on that date. However, it is nonetheless apparent that Goodman's earlier correlation was Martinez's true inspiration, which he had attempted at amending. However, despite the deficiency of Hernandez's date, and for the matter of the times and the availability of all involved within the prevailing study of correlation constants, the difference was to be that Juan Martinez was a trained academic and therefore people were now listening.

The fact that Juan Martinez was an academic of course did not necessarily make his version right. At this point in 1927, one year after the introduction of Juan Martinez’s August 9th 3114 BCE rendition of the calendar, the now well-known British archeologist, Sir John Eric Sydney Thompson put his mind to the task to see if he could establish a correlation based more squarely upon the ethnohistoric data, which was to be based firstly on deLanda's Relacions, and then secondly and most importantly upon the Surrender date of the Aztec King Cuahatemoc to Spanish forces, which took place on the date 1-Serpent; or August 23rd 1521 CE. Matching this second historic reference point necessitated the further incrementation of 2-days that were to be added to Martinez's initial 584,281 correlation. (Alanda. http://www.mesoweb.com/features/aldana/Implications.pdf ) With this addition of the 2-days that were to be finally added by Thompson, we then were given the currently most accepted end date of the Mayan Calendar as being December 21, 2012, and for this reason the date is in actuality, to be recognized as wholly a Thompson creation. The other two participant's in the GMT Family of Correlations simply gave Thompson the focus and foundation, which then amounted to Thompson finally crediting the two others with correlations that weren't even really there's. A symbol of Thompson's generosity actually. However, ultimately it was Thompson who would end up aligning 13.0.0.0.0. to the winter solstice, and perhaps even to the Galactic Center as well.

One year later, after Thompsons JDN 584,283 correlation creation, the contributions of chemical engineer John Teeple on the eclipse cycles found in the Dresden Codex would make an impact on Thompson's latest conclusion. Based on information found within the Dresden Codex eclipse tables by Teeple, Thompson then temporally went as far to reset the date of the beginning of the Great Baktun Cycle of 4-Ahau / 8-Kumku, but this time only yet still pushing the date forward by two more days later in the calendar, and now over to August 13th, 3114 BCE. This effort went to establish yet another surviving version of the GMT Family Correlation, and which is now called the GMT-3, being marked with the Astronomic JDN of 584,285. Because of Thompsons standing in the field of archeology, and also due to this correlations more scientific reassessment, this GMT-3 soon became the most popular and trusted version of the correlation constant available.

However, as fate would have it, eight years later in 1935, Thompson would retract his statements and change his mind due to second thoughts brought about by the conclusions made between him and John Teeple. Teeple’s work was focusing on a Lunar Series, which would help place the new moon cycles he had discovered to systematically happen within a given version of the Long Count. For this matter, and specifically for ethnohistorical reasons, Thompson then once again turned to support his own initial Astronomic JDN 584,283 correlation, which would place the beginning of the Great Baktun Cycle at August 11th 3114 BCE, and which includes the end of that linear cycle 5,125.366-years later on December 21st, 2012 CE. Finally in 1937, some forty years after his own initial efforts, Thompson then proposed the concept of the Goodman-Martinez-Thompson Correlation, which was then to be crowned with the “GMT-Correlation Acronym,” which identifies the three differing dates heavily with their JDN correlations of 584,283; 584,284; and 584,285. These numbers of course simply pertain to the date on the (Astronomic) Julian Day Number System developed by Joseph Scaliger in the 16th Century. However, in truth, those three JDN Correlations do not really reflect the real efforts made by the two initial participants in the investigation, since those previous correlations would not reflect the ethnohistoric data that was needed to implement the artifacts of deLanda's Relacions. Out of generosity and principal, Thompson crowned the 'right' correlation of JDN 584,283 with Goodman's name. The immediate person who had brought the original data to Thompson's attention was given a middle ground that bridged the gap between the Teeple contribution of JDN 584,285. This middle ground or 'link' was to become the ever negligible 584,284. Despite this enigmatic date correlation, in 1992 John Teeple claimed that the 584,284 could have some significant astronomical implications.

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   Therefore, the truth that is to be amended out of all this information, (some of which is of course arguable) is that despite the earliest work of Goodman, it was nonetheless Thompson who made the GMT dates famous by bringing together all three correlations under the one acronym of the GMT trademark i.e. "The Goodman, Martinez, and Thompson, Correlation." In fact, in reality it was Thompson's initial 3rd contribution of the JDN 584,285 which still today creates some degree of controversy, but nevertheless was then to become the standard in most archeological interpretations within the field, and which would go to insist that the ending of the current Baktun Cycle will take place on December 23rd, 2012, but not on the 21st. For that matter, as far as insistence's go, it was Thompson himself who repudiated his own work and outright rejected the 584,285 date, which he created. However, despite that insistence by Thompson, some still made an attempt to reference the date to the necessities of their studies. One of these proponents was of course to be Vincent Malmstrom:

   When I published my hypothesis of the origin of the 260-day Mesoamerican sacred calendar in "Science," in September 1973, one of the first responses I received was from Sir John Eric Sydney Thompson, recently knighted by Queen Elizabeth II for his substantial professional contributions to the discipline of archaeology. Short and terse, Thompson's note chided me for "overlooking" his book from 1950 in which he claimed to have effectively disposed of any astronomical arguments for the calendar's creation, even going so far as to cite the specific pages I had missed. I dutifully reread the passages he alluded to, and after considerable thought and some trepidation -- I had never before written to a knight of the British Empire -- I wrote, "I had read the pages you cited, but I thought you were wrong then and I still think you are wrong." Needless to say, that was the end of our correspondence -- but certainly not of the controversy which surrounds the so-called Maya calendar.


  Vincent Malmstrom Cycles of the Sun, Mysteries of the Moon Chapter 6

Vincent Malmstrom's attachment to the 584,285 remains with regards to his idea of the creation of the Mayan Calendar Chronology, and for that matter also indeed what he thinks of as being the Mesoamerican Calendar as a whole. This is verified in the following pages of the book where Malmstrom attempts to erroneously define the "Toltec Calendar," in a chapter called "People of the Pleiades," http://www.dartmouth.edu/~izapa/CS-MM-Chap.%2011.ht (referring of course to the New Fire Ceremony) through a slip cycle which ends up destroying the inherent seasonal correlations to the 18-Metztli Cycles, and for that matter the very basis of the Midnight Pleiades Ceremony, which was held in the middle of November in every 52-years as a correction procedure. The fact that common place information usually asserts that Thompson was knighted in the year of 1975 and just months before his death is perhaps excusable, and Thompson was intimidating even without the royal insignia. What is not acceptable, is that both men once held (and still hold the belief) that the Mesoamerican Calendar as a whole is based on a slip cycle, which is disproven in the calendar below that actually shows that Thompson passed away only months before the "People of the Pleiades New Fire Ceremony."

Recently, a new addition has been made to this website, which should be researched at the bottom closing paragraph of the "New Fire Ceremony" chapter. The page now shows specifically the calendar plate of the year of 1559 CE, the year of 2-Reed (Ome Acatl) on the Mexica-Azteca correlation. The calendar plate actually shows that 12-days were to be added in that year during the November celebration, somewhat in the same manner that the one above demonstrates. However, there is in fact a discrepancy to be sited, and the fact is that the 1559 CE calendar plate had to be recalibrated to fit the fact that the year 2-Reed in 1559 CE began on the date of February 14, 1559 CE - NOT the 12th or 13th! This is the result of the 1-Serpent / 2-Huey Micailhuitl / 3-House correlation for the Gregorian date of August 23rd, 1519 CE (August 13th Julian). This date to date correlation made between the two foreign calendars clearly and undisputedly would go to show that when counting forward with no leap dates, or other interruptions that the next year of 2-Reed from 1-Reed (i.e.1519 to 1559 CE) would begin on the 14th of February, (Gregorian) and would therefore conclude with the Aztec date of 4-Movement on the date of November 4th 1559 CE. Much to this authors surprise, this more than likely seems indeed to be the result of the "14-Intercalery Dates" that were added in the year of 1507 CE, and of which are to be a result of a specific discovery of this author that adds one more 14th-day at the end of every 520-year period. So that in other words, the result of 4-Movement being located on the Gregorian date of November 4th 1559 CE cannot be, and should not be the result of a slip cycle, and definitely it is not to be a coincidence - it is math plain and simple. (See bottom of page on "New Fire Ceremony," Chapter.)

The apparent battle of correlation points and principals of the Mesoamerican Calendar as a whole, seems strangely enough in our modern scientific era, to be based on a personal preference to "astrology," even though the truth of the whole matter is that the astrology in Mesoamerican Calenderics is actually to be understood as negotiable among various cultures throughout the regions, who in turn used various counting methods and procedures to bring about the intended result in the counting of time. In fact, what was more important than the person centered astrology, was collectively to be the "ceremonial community astrology," practiced in the seasonal rituals featured within the 18-Twenty Day Months. This cycle amounted to a high degree of communal orientation, and agricultural organization as well - to say the least. For this matter, the beginning of the agricultural year at a specific point in yearly seasonal time was intended as being guaranteed within some degree of mathematical functioning - be it either in the case of a 2-week sliding cycle in 52-years, or perhaps as a four year leap date correlation, which this author does not really approve of. But that (astrological) disapproval nonetheless does not preclude that something like it was not practiced in Mesoamerica, somewhere at some point in the total history of Mesoamerican Calenderics. According to the creator of the Bohm JDN 622,261 Correlation, Vladimir Bohm, the calculations found in the Madrid Codex are the result of a leap year date practice and 366-day year.

   The Codices of Paris and Madrid must have been compiled at a time when dating using the long count was not applied or was already forgotten. This is why these artifacts cannot be dated accurately within the Mayan dating system. No complexly harmonized calendar cycles as known from inscriptions in cathedral cities and partly from the Codex of Dresden, are found in the Codices of Paris and of Madrid. This is why apparently at the time around the compilation of the Codex of Madrid, the first successful attempt of definition of the leap year of 366 days was made, as its introduction in the calendar system resulted in no distortion to the harmony with other calendar cycles, which were apparently in disuse for a long time by then. http://www.hermetic.ch/cal_stud/maya.htm#boehm_articles


                                                                                  A calculation of leap years in the Codex of Madrid: Bohumil Böhm & Vladimír Böhm

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Now, this information above is not being added as a matter of disintegrating the 584,283 correlation, or dismissing the 2012 Galactic Center / Winter Solstice alignment in order to make way for Bohm's 622,2261 (Dresden) Correlation. And also, it is not known how well such a theory for the Madrid matches the standard 1-Serpent date. However, now would be as good a time as any other to point out the fact that not every one goes for the Goodman GMT Correlation, lock, stock, and barrel. There are of course impending arguments as was pointed out above in Malmstrom's statements that tend to go to diffuse the whole notion of the Mesoamerican Calendar indefinitely; although of course he calls it the Mayan Calendar.

Furthermore, in the case of Malmstrom, the case he makes and insists on, is not so much an astrological preference as much as it is supposed to be a theory as to why the Mayan Calendar mathematically functions in the way that it does. Indeed, such a scientific analysis is important, since it is the mystery of the essential meaning of the 260-day calendar that designates the Mesoamerican Calendar as unique - not an end date. Therefore, in that case, such scientific disagreements are to remain as necessary if we are to continue to pull back the obscuration of some of the lost facts to come up with the essential elements and practices that lead to the counting of time in Mesoamerica. This requires that we simply do not accept, but rather that we dig, and dig deeply. For this reason, it has been officially proposed that fundamentally there were two different kinds of calendars in Mesoamerica: A Corrected Count (of one kind or another based on the earths orbit around the sun), and an astronomically based Linear Slip Cycle (based on the endless rotation of the earth on its axis).

For this matter, as had been earlier demonstrated within algorithms found in the chapter on the "Mayan Count," it turns out that the two correlations of the Mexica-Azteca Corrected Count, and the JDN 584,283 Mayan Slip Cycle Correlation are to be understood as "Companion Counts," because they both specifically hinge upon the August 23rd, 1521 Surrender Date of Cuauhatemoc to Cortez, on the date of 1-Serpent. Of course as we know, the Mayan version of the correlation presented by deLanda was off and ahead by one day, and for that matter it was amended to fit the Aztec version, which has more literary backing in colonial sources. But while the discrepancy is annoying, it in a way presents us with more of a pertinence towards truth by just knowing about it. For instance, it would tend to rule out the 584,285 Correlation, because here we are presented with something that does not correlate with either the Aztec dates or the deLanda dates - therefore it is obviously to be a preference towards science, and perhaps the complex cycle and study of lunations. Besides that, it's creator Thompson, already called it obsolete. And of course, it is only a matter of two days, but its like saying that August 23rd, 1521 was the day 12-House - unfortunately this makes Montezuma off in his count. Or, is that to insist that the two counts were different?

On the other hand, the proponents of the JDN 584,283 want to insist that the two counts of the Mexica and the Maya were one and the same, while what in essence this presupposes within their particular categorization that the Classic Maya version of the Linear Long Count Cycle was to be at the bases of the more contemporary 260-day counts of the natives when the Spaniards had finally arrived. But, what we have already indeed constructively shown above with the 1975 Calendar plate, is that the 260-day cycle and the 18-Month cycles were inseparable, meaning for the most part that an 80-year or more '20-day calendar month drop' was not really possible or needed - or practical for modern recognition because for instance, "what would that have left to say for the New Fire Ceremony?" Not much, is to be the answer, because you would not be basing it on native traditions, but rather on scientific preferences that simply seek to not disturb the frequencies of linear counting. Jupiter's planetary cycle is the only attractive aspect of the 83-year or so 'drop 20-days theory' if in fact that planet's cycles is to be applicable.

Finally, I therefore come to the fore to suggest the ultimate suggestion, which states that indeed there were to be two forms of Mesoamerican Calendars in existence within Mesoamerican history that were designed to care for different aspects of time keeping. These were finally maintained ultimately to point out an indelible element of duality that is found throughout the universe, which cannot be satisfactory decimated with. In understanding this, and in coming to terms with the discrepancy, the early Mesoamerican Calendar Cultures sought out the primal sources of energy and movement in the local visible universe and sought to create an interweaving confluence between the various structures of duality as they present themselves in the vestiges of time and space. To some this may sound overly romantic, and overtly simplified, and very unscientific, and for that matter I tend to see it as a "magical synthesis," and for now that is exactly what I am calling the correlations between the two "Companion Counts" noted above: The Magical Synthesis.

29

                                                                                    The Astrological Sir J. Eric Sydney Thompson

   In his day, Eric Thompson had heard of many theories regarding calendar correlations, and theories of counting procedures for both the Mayan and Aztec Calendars. On page 307-308 of his great work "Mayan Hieroglyphic Writing," he outlines the argument proposed by Escolana Ramos, which states that there were actually two calendars, and which he Ramos, then deliberately refers to one as being the 'popular count' or (a Corrected Count) and the other as the more advanced 'Long Count'; the one that of course is most typically referred to in Maya studies as the unbroken count. The reason for Ramos' proposition, was to account for a discrepancy found between all other almanacs and his own personal JDN 679,108. The argument is noteworthy, because it would go to prove that even back in Thompsons day, there was also to be an argument for the use of two kinds of calendars in Mesoamerica, which would account for the discrepancy between what is obviously a seasonal correlation found within the 18-Twenty Day Periods of the Aztec Metztli, and presumably what would be found within the Mayan Haab cycle as well. When the Haab cycle is allowed to slip, it merely becomes a 'indication ticker' for the upcoming 1,507-years that will eventually come around to finally complete a slip cycle of earth days with regards to the seasons; 5125.366-years contain 3.4 of these 1,507-year cycles. Therefore, a more complete cycle that brings four of these 1,507-year cycles together would create a period of 6,028-years or 2,201,680-days.

    Presumably, there is not to be such a kind of 6,028-year cycle in the typical Mayan Calendar study, so instead the various numbered increments of the Long Count are to take care of what is obviously a massive astronomic cycle, pertaining to the study of planetary time cycles with regards to the rotation of earth days. Conversely, on the other hand, the nature of an astrological calendar in principal must pertain more to the present, and to the local life cycles of human beings in their limited scope of earthly environments. Nobody lives to see those massive time cycles, which the Maya were recording on their stela, and that were also to become fulfilled thru the mythical stories of kings that lived, and died, and then were resurrected over the period of a millennia. These stories only go to prove that the Maya were trying to emulate upon their newly invented doctrine of a 'million years cosmology', which of course would begin to surmount elements of a kind of "improvised astrology," which contained the 20-year sections of Katun cycles for instance, with eminent predictions and forecasts that would reach far into the future, and even beyond what could ever be verified. For that matter, it hardly needs to be emphasized that for the Classic Maya, their scientific Long Count cycles were beginning more and more to dictate their response to the environment, thru a synthesis of astrological interpretations along with other numerological cycles.

That is all fine for the ancient Maya, but the question for us modern people is: "Can we really create a legitimate horoscope from such massive time cycles?" The answer is a resounding NO, because one would have to know too much about an analysis of all the other surrounding time formats...they're not available. For instance, Eric Thompson's full Long Count Date reads as: 12.14.4.6.12. on the GMT 584,283, which is followed by the short count dates of Tun: 4-Manik Kin: 2-Eb Haab: 5-Mac. The short count dates obviously would pertain to Thompsons local personality, where as the Long Count dates cannot because no one lives that long to say any differently. Therefore, the Long Count is obviously intended as astronomical. However, when approaching the short count Haab date of 5-Mac, we are only promised the outcome of the ultimate arrival of 1,507-years, which will dictate the seasonal nature of that particular Haab date finally once again...no one lives to the time of 1,507-years to speak the difference. Therefore, the Long Count Haab date is also intended as astronomical as well because it is only seasonal in the time of a 1,507-year return. This is reinforced, because no one currently has been really able to outline the iconographic bases of the Haab cycle to much satisfaction, so that it then would merely become a form of mathematical speculation with regards to a massive 1,507-year time cycle. Otherwise, it would be understood that "Mac," which often resembles the "Imix" (Alligator) symbol, really pertains to the east, and the spring equinox, and the time of the Gregorian month of March. Therefore, it needs to be understood that the Linear Long Count Cycle very much resembles the Sidereal (Astronomic) Zodiac, while the adjusted "Corrected Count," resembles very much the adjusted Tropical Zodiac.

   On the Long Count JDN 584,283 Thompson's Kin Sign is 2-Eb or (2-Grass), which is the second day of One Monkey, and is traditionally a very socially inclined 13-day period of the Tonalpoualli. Thompson, indeed could be said to have been socially inclined, but the manner in which he was inclined is what is at stake here: It is no secret that Thompson was more into "social power," much more so than he was ever to be into typical socializing. For that matter, 2-Grass would (or should) be very much a kind of 'go with the flow' tonalli type, which enjoys the abundance of social energies supplied by the group, while being inclined to sharing with them with the contributions of support that reinforces personal rapport between individuals, and which can further help sustain agreement and cooperation among peers...doesn't sound like Thompson by a long shot! The sign of Eb or Grass, is also known to be secretively ambitious, and for that matter can be secretive about repressed personal feelings that border on the typical format of competition found among peers. But there was nothing really secretive about Thompsons endeavor's, he was outright demonstrative about his intentions, and shared his aggressive conflicts openly with everyone. Such is the tonalli discrepancy for Thompson on the Long Count.

On the other hand there is the adjusted Corrected Count, which can help amend for the differences found between the cycle of the year, and the time of the day, through the adjustment that is made every 52-years. On this version of the Mesoamerican Calendar, Thompson is born on the date of 6-Serpent or "Uac Chicchan," if you in fact prefer. For Thompson, having passed away on the date of 1-Wind, I would personally not be too surprised to learn that his funeral was to be held later on the date of 4-Serpent. In any case, despite the oncoming factors of non-scientific speculation, which must indeed come about as a result of this inquiry into Thompson's tonalli, it must nonetheless be stated that the physical features of Thompson are overridingly to match those of most individuals who are to be born under the 5th-tonalli sign of the Serpent. For that matter as well, his personal determination most definitely matches the tenacity and the personality of 'detached perseverance' of the Serpent tonalli too. When these people get going they don't let others get in their way, and they in fact pursue their goals without the necessity of others, which alludes to this signs most definite independent streak. This does not make them necessarily antisocial, but rather intent on their personal fulfillment of survival. For this matter, I earlier gave the 5th Serpent sign the epithet of "Survival Intent," in the above chapter section on Mesoamerican Astrology.

With regards to the number six in his tonalli arrangement, this would of course be attributed to the 13-day period of 1-Flower, or better yet "Hun Ahau," 1-Lord. We are highly mistaken, when we believe that the sign of Flower or "Xochitl," always refers to Sugar and Spice, and everything that is Nice! Or to the art of poetry, song, and painting - because it doesn't, and in the case of the sign of 1-Flower, which was traditionally used to designate the influences of all signs found therein, of the oncoming 13-day week that follows its influence, was to be under the control of "Huehue Coyotl," Old Coyote, Lord of Dance, and the Maker of Mischief who helped to fulfill the notion of the potential turmoil, which might come about in this infamous 4th week of the Tonalpoualli. The concept of "Coyote Lord," would in fact go much further to fulfill the mood, and the psychic leanings of those born within its realm. Also, there can be power struggles pertaining to the networks of elbow room and living space during this time when this 13-day week has its passing. The people of this "Omeyie Ilhuiltica," can usually have a strong authoritative and take control bent, and might go way out of their way to prove it - long story short..."these people are into harassment!" In the words of Micheal D. Coe who knew the man rather well:

   I don't find it easy to write about Eric Thompson dispassionately even at this late date: I am torn between admiration for him as a scholar and a liking for him as a person, and an intense distaste for certain aspects of his work and for the way he treated some of his opponents.

                                                                                                                                                                      Micheal D. Coe, Breaking the Maya Code p. 123

   In all fairness, there are of course always variations in this study of astrology, and for that matter the Serpent tonalli can be rather passive in many cases. Case in point, I happen to know one who actually has the same 6-Serpent tonalli, and who has always maintained a certain kind of social balance by supplying a high degree of decent humor to the prevailing situation; humor is an aspect of Huehue Coyotl, but so are practical jokes. It is also in fact true that many people born within this week are noted for a clever personality, with a keen wit and humorous rapport that can combine the conflicting elements of the environment into a homogenous whole, since as they see it, its all kind of a big social joke anyway; this loose attitude can also lead to more problems. They might not always take allot too seriously, but in many cases (for some) this finally arrives to a point in which they usually feel that they must demonstrate some form of control and superiority over others, especially in the case of the more consolidated private relationships that may imply territorial boundaries in some form or another.

    For this reason, even though I never knew him, I would tend to believe that Thompson was probably very physical about the matter of territory, taking note of who owned what, he got and pushed his way thru life by the sheer force and confidence of his personality; and perhaps with a disdain for rights of others. And taking note of the role of dominance and superiority that was to be played out by others very seriously, Thompson probably took this as a personal affront that was internalized, and which then served him in the form of further motivation to dominate the scene. The intricate study of these tonalli signs will always reveal some differences among people, while revealing some similarities in certain respects. With this in mind, the two different (1-Flower) individuals that I am comparing Thompson to, happen to have had as well like he had, "the moon in the zodiac sign of Leo," a placement which is known for its unrelenting dominance over others, and one that is also half haphazardly combined with a personalized affection towards human beings in a way that makes the power battle seem all the more worth while.

However, sticking to the 'sign astrology' of the Mesoamerican Calendar, we now report to the meaning of the 'number six' and its propensity towards inconsistent communication behaviors. These six people can live in an intellectually determined world that does not allow for much disagreement from their contemporaries or even for that matter, much of any 'agreement' at all. This is to say that the intellectual stage of performance is one that is strictly in keeping with their own inner personal analysis; it's not that they would like to agree to disagree, but rather that they would simply prefer to disagree for a better realization that might be at hand . This is specifically because they don't think that others can (or should) be able to keep up with the pace that they set for themselves, and so there often manifests a lack of rhythm and unity in their intellectual communications. All of this comes about as an attempt to insulate themselves from the pressure to concede to the ideas and activities of others around them, and they may instead prefer to become transparent or in some way elusive. If this psychic resistance is not properly respected by others they may demonstrate a viral kind of insensitivity about themselves. I pointed this out in the Chapter on Mesoamerican Astrology on the subject of the Aztec number 6.

   The number six individual is usually a kindhearted soul who is given to the commonplace services of his fellow men, humbly when asked. Despite this factor however, he is susceptible to the emotional pressures of human relationships, and for that matter can often be seen quickly retreating from them in order to retain their personal sense of balance. If the social pressures in the form of ongoing requests continue to move towards them, they can indeed become somewhat protective resulting in what is quite often an angry reaction.

From the author, found in: Mesoamerican Astrology - Mesoamerican Calendar Studies

   In the case of someone of the caliber of Thompson however, I would deduce that the benefits of certain aggressive behaviors were fully understood by him, and that his best defense was to be in fact his ongoing and self-preserving offense, which brings about the explanation pertaining to the archetype associated with the Aztec 6, in the form of "Teoyaomique," the "Sacred Warrior Death." When the common aspect of the Aztec 6 is reversed from the shy compliant serviceable type, it then becomes a symbol of 'confrontation' on the personal level of conflicting incompatibilities, which takes its particular unrelenting stance in a somewhat aggressive, if not violent mode of reaction that is designed to compensate for the lack of inherent compatibility in human relations that are ultimately to break away unevenly anyway. For this reason, the Aztec 6 is often caught up in a war of inner personal sensitivities that compensates by advertising physically motivated emotional reactions towards others. Therefore, if in positions of power, some may prefer the role of the dutiful oppressor, in order to maintain their distance while insulating themselves from outside influence. This combination of factors between the Serpent, and the Aztec 6, also seems to show some common functionality when in sticking to the mode of personal preferences and self-preservation, through direct and unrelenting personal action.

30

                                                                              The Year Sign of Three Rabbit

   For the role of the year bearer of 3-Rabbit, we are best situated to refer to the Chinese Year archetype of the Dog. Presumably, just like the case of Joseph Goodman, Thompson would also find himself with that particular year sign as well, but only in a time 60-years later. The Rabbit day sign, and the year sign tonalli, are a reinvented archetype within the Mesoamerican Astrology, since the real rabbit animal is simply passive defensive and protects itself by constantly fleeing. However, this is not the intended meaning of the Aztec Rabbit referred to as "Tochtli," which is noted by the socially inspired flare of ingeniousness, and a certain proclivity towards drunkenness, which in turn is to be understood as a metaphor relating to a kind of emotional vacillation, and explosive temperament. This is as far as the day sign goes. But as far as the year sign is concerned, it may indeed contain some of the same tendencies, but the year archetype seems to revolve more collectively around the freedom towards personal action, and a behavior that is unobstructed by community standards, and which can allow for personal inventiveness to surmount with an option on all available choices. It is kind of like the direction in human behavior that defines an individual as being distinct, and apart from his peers. For this reason, there is loyalty towards independent perspectives that seek to undo the boundaries that will inhibit personal expression, so that the Rabbit year serves as a balance in the commotion of structural endeavors that are found in overtly structured societies. For that matter, the Rabbit Year breaks away, and takes over from where the previous House Year left off. It is the redeeming element of human consciousness, and the struggle in fulfilling its needs that pertain to survival within its competitive environment.

In my personal study of the Aztec Year Signs, I have had to compensate for not only the Mesoamerican lack of reference tools, but also for that of the ancient Chinese Year Sign as well, by noting of the 3-Modality qualities that are to be found within western astrology, which are known as the Cardinal, Fixed, and Mutable. I gave these the Nahuatl names respectively of: Yacapantli (Cardinal), Napantla (Fixed), and Zatapanyahui (Mutable). See Chapter above on: Painted Jade. Presumably, in the case of both Joseph Goodman, and Eric Thompson, both would have their year dates in the year of Yacapantli Tochtli i.e. the Cardinal Rabbit, or year of the Chinese Dog. The determination of the Cardinal signs are perceivably well pronounced with a certain kind of personal gravity, and know how towards dominating their human environment; if not doggedly than otherwise often shamelessly. In the case of the Cardinal Rabbit, the emphasis will be on protecting and insulating the self esteem, through self-preserving endeavors that mandate personal authority over their immediate environment and base of operations - and in effect tending to the political task of creating a home for themselves.

   Part of the set up is to be rather conservative to the degree that others are made available to the task of group cooperation, where the Cardinal Rabbit might be at some point found in control. In other words, they seek to become the loyal leaders of the human pack by providing humane and friendly support, in order to receive their own authoritative support. For this reason, they have the intent to integrate different kinds of personalities willfully, in an attempt to foster a degree of acceptance among men in a spirit of cooperation. For this reason, Thompson's role as a leader in the field was not to be fulfilled without the participation of others, which he acquired through the demonstration of acute organization, and an undaunting kind of personal perseverance. With this, he simply insisted on overseeing the outcome of the project at hand by setting a standard for the thing he loved, which was the Maya, and which then became his personal home and territory.

The additional aspect of the Aztec 3 to the year sign, actually provides a proclivity towards group endeavors, while helping to maintain them through standard obligations in personal responses to clandestine relations, often potentially of an academic nature. The day sign aspect of the Aztec 3 has a strong preference for those who think alike, and the support that is garnered thru common place shared perspectives that contribute towards productive community, and or group oriented goals. These are often found in the academic arena, where 'scientific perspectives' and the intention of that kind of progress serves as a structural format for the agreed upon outcome. Interestingly enough, the sign / symbol of the House or Temple, is the 3rd sign in the cycle of 20-signs, which indicates a kind of 'psychic enclosure' in relation to inherent clandestine relations, and is also to be a symbol of scientific structure as well. The particular number of the "Xihuitl," or, year sign is perhaps to be regarded as secondary in influence, however exploring the year sign is supposed to rely heavily on the socially integrating and outgoing nature of the cooperating individual, as it shares in building social perspectives thru philosophical discourse that can either reinforce, or disintegrate value systems among people.

31

Thompson: The Man Who Made the 2012 Legacy What it is Today

   It may seem to be something of an overstatement, but it would appear that nonetheless for certain, if Thompson did not come around to support the Goodman's JDN 584,280 that we might never even have come into contact with it. Through the somewhat intricate details provided earlier above, though hardly complete or even completely accurate, we can see that Goodman despite his affiliation with the world of publishing, and even for owning his own newspaper as a co-owner of the Territorial Enterprise of Virginia City, Nevada, he nonetheless would still require the help of academic Juan Martinez Hernandez to resurrect his correlation, who would further integrate it into the academic system for the needed appraisal by other specialists in the field. As we saw, this had taken place with a full 29-years of time for Martinez to finally come through with further personal efforts that would help to emulate the correlation, and which then was accompanied by Martinez's own. This one was for some important reason only to be explained as happening one day later in the framework of time that is stipulated by merging so many differing calendar cycles.

   We are well aware of the fact that Thompson had sought to outdo the correlation initially, and that through the combined efforts with the chemical engineer John Teeple, he had created the JDN 584,285. But afterwards, he had disavowed his own work, and then turned once again to Goodman's correlation. Before doing this, he Thompson had created the GMT acronym and trademark, which marks the important work and achievement carried out by the three investigators of Goodman, Martinez, and of course, Thompson himself. The work created in the three correlations is not simply a hodgepodge of correlation ideas, which at the time were amounting to peer into the the limitless field of unbridled mathematical speculations. Instead, the three correlations of the GMT all had something in common: They all shared in resurrecting the early colonial works of deLanda's Relacion's as the spring board for their rectifications. This is no doubt the precise reason why Thompson had mounted these three correlations together within the company of the GMT acronym, and kept them grouped in this way so that they could mount more attention together rather than just as one.

Indeed the point here however, is of course to reinforce the fact that it was Thompson who had created the acronym of the GMT anyway. And because of his contribution with the JDN 584,285 to this day, most scientific experts in the field will inevitably tend to hold their ground and argument by supporting both Thompson's and Teeple's principally 'scientific explanation' on the Mayan Calendar. Particularly, when in considering the facts that surround the support of Thompson in general as being a scholar who took precedence in the wake of the field and its early expansion. For this reason, we are therefore inadvertently to come to terms with the fact that it is ultimately he, Thompson who is really to be responsible for creating what we know today publicly as the 2012 phenomenon. This is verifiable through the fact that most of the early literature pertaining to the end date of 2012, usually almost always referred to the December 23rd date of closing - and that was also in compliance with it being either a superstitious end time of the world theory, or simply the end of a Long Count Calendar Cycle. The people simply would not give up on Thompson. Thompson lives!

Currently, what is not so well known, but can be discovered simply by following another set of mathematical coordinates, is the fact that upon the Mesoamerican Corrected Count, come the dates of December 21st, and the 23rd of the year 2012, there will once again come about the 13-day week period that is ruled by the Dancing Mischief Maker, or "Huehue Coyotl," within the 260-day sequence of "Ce Xochitl," or 1-Flower represented more specifically with those dates in that time of 9-Rabbit (Chicunahui Tochtli) and 11-Dog (Matloctli-Once Izcuintli). These are the dates of December 21st, and also the 23rd respectively, as they are to be found on the Corrected Count of the Mexica-Azteca in December of the year 2012. But also where area's before hand, on the date of December 18th, we will also be provided the date of "Chicuacen Coatl," or, 6-Serpent. The tonalli date of the great, the revered, and the feared, Sir John Eric Sydney Thompson. The man, the legend, and the creator who had provided us with the 2012 End Date Legacy in the form of the enduring GMT Tripart Correlation. Indeed - Why should he not also be honored on 2012?

The above Corrected Count Calendar for 2012, puts Joseph Goodman's initial JDN 584,280 to an end date of December 18th 2012 to fall on Thompson's true Aztec tonalli of "Chicuacen Coatl," or '6-Serpent', just days before the JDN 584,283.

There are other resounding, and salient features to this chronological orientation that concerns the Corrected Count. For one thing, because Eric's Xiuhtonalli year date falls in the year of 3-Rabbit, this then was in fact to be the result of the opening of the Xiuhtlalpilli of "Ce Tecpatl," or '1-Flint' opening back in the year of 1896. The last time this particular 13-year period reared its ugly head, was of course during the long awaited turn of the century in the year of 2000. Therefore, Eric's tonalli features the infamous 13-year period of 1-Flint, which now will close with the year date of 13-Flint in 2012 / 2013 - how appropriate for the closing of a long awaited Baktun Cycle? Also, the following year of 2002, represented Eric Thompson's 104th birthday, and so for that matter the date of December 31st 2002 was (in that case) as well, to be the tonalli date 6-Serpent, and again the year 3-Rabbit, and also the 17th day of the Metztli of "Atemoztli," or 'Fall of the Waters'. The 20-day period of Atemoztli was represented by the sight of a star in the sky, believed to be a child falling from the heavens in imitation of the light falling rains in that month. This 'star' is more specifically the Andromeda Galaxy as it appears to be falling out of the Milky Way, which appears at the zenith when the sun sets in the winter months. After the closing of that 20-day period, the next feast of the 17th Metztli of "Tititl," (Stretching) commences for the winter months of January, when the constellation of Gemini ascends to the zenith around midnight. The feast of Tititl always closes with the same tonalli date sign, which is also represented by the appointed year sign that rules the full 360-day period. (See the date of January 20th, 2013 above).

The two plates above demonstrate the two stellar constellations associate to the 16th, and 17th Metztli cycles of the Mexica-Azteca year, which fell respectively in late December and early January within the time of the seasonal winter. The first plate to the left belongs to the 20-day period of "Atemoztli," or, 'Fall of the Waters', which is shown here in conjunction with its principal ceremony called "Ixtozoztli," referring to an all night vigil where whole villages gathered together in a temple courtyard bundled up against the cold. This ceremony may in fact have taken place on the last day of that 20-day Metztli. Above, overhead during that time, was witnessed the fall of the Andromeda Galaxy from its stellar station at the zenith where it was seen just after sunset. Note: The perfect 90-degree angle created between that body and the Galactic Center, where the sun was stationed at that time.

If indeed, that ceremony took place on the date of "Cempoualli Atemoztli," (20-Fall of the Waters), then on the midnight that opened the next day of "Ce Tititl," (1-Stretching) the next respective constellation would have been seen reaching to the zenith in the form of "Gemini," (opposite the Galactic Center), which is seen in the next plate, as being shown here as two children tugging and pulling on each other in an act of 'stretching'. This activity belonged to a highly superstitious ritual that was meant to assure the children growth against some kind of supernatural gravity belonging to the earth. This then culminated in a ceremony within the month of Tititl, which was called "Izcalaana," meaning to 'revive through stretching'. The next and last 18th Metztli of the year, called "Izcalli," then garnered its name from that verb referring to growth or 'revival'. Thus, all three of these last 16th, 17th, and 18th ceremonies, which closed the year had refered to (1) Birth, (2) Stretching, and (3) Growth, or Revival; and also then serving as a notion of the upcoming spring.

It is said that the 16th month followed up on the 15th month of Panquetzaliztli, dedicated to Huitzilopotchli, and in this way also signified the birth of that deity in the form of a ball of feathers that fell from the sky. In this way, all of these months symbolically allude to the birth of the new sun at the time of the winter solstice. In the same sense, the Mayan Haab of "Yaxkin," with its jade cross flower can also be said to refer to the birth of the new sun at this time of the year. Pictures relating to the star groups are from Frey Diego Duran's: Book of Gods and Rites, and the Ancient Calendar.

In the world of Eric Thompson, the early controversies concerning the meaning of the Mayan glyphs were then in his time coming to full fruition, which caused a great amount of separation among various peer groups concerning the meanings of these Mayan glyphs and the ultimate direction of their decipherment. At the time, Thompson had refused to accept the plausibility of the syllabic, and historic references that the hieroglyphic monuments might have displayed. As far as Thompson was concerned, these pictographs contained something much greater than just writing, something better than just words. To him they were a statement of the mystical experience carried forth from the ancient mind - and for that matter they were considered "anagogical," meaning basically 'upward leading' in the sense that they were both mind expanding, and as well as mind revealing.

Thompson would not give in with this notion, because in truth he knew that there was another foundation to the basis of the glyphs that was yet to be understood in our modern era. For that matter, the potential syllabic references to the glyphs was to him a nuisance, for it was the pictures of the iconography in and of itself that had contained the essential meanings of the glyphs. The truth of the matter is that Thompson was right to a degree, because the pictures are at the bases of not only the hieroglyphic representations, but also and most certainly the calendarictic representations, which are indeed free from any intended prior syllabic representations. The calendarictic glyphs of the 18-fold Haab cycle, and the 20-day cycle are to be understood as stellar just as surly as all other Mesoamerican Calendrical Glyphs. There should be no hesitation to understand a calendar system as being separate from the very metaphorical diagrams that it was intended to measure. It has been this way in every ancient culture since the beginning, and of all ancient polytheistic cultures, one such as Mesoamerica cannot ever be the exception to this essential axiom of all ancient religions. In the case of Mesoamerica, it then simply becomes a matter of coming to terms with the new and unfamiliar star formations, which are at the bases of the star glyphs that compose the star calendars. Therefore, the dream of Thompson will never be realized until there is sufficient trust, and self respect to explore the constellations, which are indeed at the bases of (most) all Mesoamerican Iconography.

   Eric S. Thompson dressed in Cottie Burland's Astrological clothes.

The patterns in words, images, and artifacts are the stuff we study. In order to detect patterns that were meaningful in Maya cosmology throughout their history, many different kinds of knowledge must be brought to bear. When the field was young, masters of the subject could become experts on many aspects of the Maya life. Today, we Mahayanist's no longer have that luxury, because there is simply too much accumulated knowledge to absorb, too many different disciplines to master and too many opposing methodologies to apply. Instead, each of us must specialize in a few aspects of Maya studies and rely on collaboration with our colleagues to widen our perspectives and incorporate as many different viewpoints to widen our perspectives as we possibly can.

   The many experts in the field, both and present, represent many different perspectives on the Maya way of thinking and behaving. Even in the lifework of a great master such as J. Eric S. Thompson, many different ways of perceiving the Maya way of being are evident. Over the decades, Thompson was to collect a wonderful variety of modern creation myths from different Mayan societies. In truth, there are many paths to an understanding of the reality of the Maya. These paths all follow a similar direction, but so far, no single road has as yet appeared. We sense, however, that the road is there – old, worn, an overgrown, but still able to accommodate the best of many modern paths into a single, wide thoroughfare. We find evidence of this road and basic my ways of looking at the world, like their concept of the fivefold structure (the four directions close the center) of material and spiritual space; the vitality of their belief in the importance of the ancestors; while one-in-many principle of divinity; the reciprocal nature between sacrifice and nurturing that binds humanity to the gods; and the understanding that people were made from the divine and life sustaining substance maize. Twenty Five years of study of the ruins, written history, and art work on monuments and painted vases, and the more than a century of work by dedicated, meticulous, and visionary professionals, give us our personal understanding of the ancient Maya cosmos. We believe that the diverse contemporary expressions of the ancient beliefs in the lives of the five million Maya living today bear testimony to the resourcefulness and adaptability of their culture in the face of a difficult and changing world.

   Maya Cosmos p.58

32

  John Major Jenkins and the Galactic Center

    In the year of 1998 a book hit the shelves by a well known author, who has been active in the study of Mayan Calendarics ever since the year of 1986. The book is called "Maya Cosmogenisis," by John Major Jenkins. The book sold over 7 thousand copies in its first year, and since its inception, John has written four more books after that one under the titles of: Galactic Alignment (2002), The Pyramid of Fire (2006), and 2012 Story (2009). John at this time is no doubt hard at work on his next book, which I'm sure we will see some time soon around the year of 2012. The subject matter of his works is not to be mistaken. Typically it has been about the space / time alignment of the winter solstice with the Galactic Center, on the Gregorian date of December 21st, 2012, which has also come to be understood as being hooked up with the so-called ending point of the Mayan Long Count Date: 4-Ahau / 3 Kankin 13.0.0.0.0. Coming to terms with the meaning of this ancient Mayan Long Count Calendar has been the detriment of many a researcher for over a century now, ever since the most evident father of Mayan Calendar studies Ernst Forstmann, had discovered the Dresden Codice in a library and decoded the astronomical mathematics involved as being a linear unbroken sequence of time measurement.

With regards to the approach of the Mayan Long Count Chronology made by John, there has been a special emphasis placed upon the so-called end date currently placed at the winter solstice in 2012 that has been done with a personal conviction of his that amounts to a personal faith, and perspective that is unmatched within the industry of Mayan Calendarictic studies. Back in the month of March, in the year of 2006, I felt lucky to have been within the vicinity of San Diego California, when he visited the town to promote his latest book "The Pyramid of Fire." When I visited him at the book store, for a meeting among friends, I had received a free copy of the book. I find the title of the book (Presumably the poetic creation of Marty Matz) most intriguing, because if one has been following my current essay on the nature of the Andromeda Galaxy, and has been able to come to terms with some of the iconographical implications being pointed out, the fact of the matter is that the Andromeda Galaxy is at the base of the celestial pyramid of fire. With this statement one is advised to consult the star maps provided above, which can indeed point out this matter. Another aspect about that particular book by Jenkins that I found interesting were some of the planetary correlations that were presented with regards to the Central Mexican Deities. The one that grabbed me was the equation of the planet Saturn, to the hunting god Mixcoatl. This seemed odd, after all the planet is so slow moving; and wouldn't it be much more efficient to imply that Mixcoatl (Cloud Serpent) a quick moving hunting god would have something more to do with the planet Venus?

   In any case, the truth of the matter is that the planetary correlations with regards to the deities in Mesoamerica were multifarious in nature, meaning that a moving body such as a planet, or even a constellation form, could take on many different layered meanings that could encompass various aspects of one godhead, and or of many other deities all at once. This is because due to the elemental factors regarding the evolution of consciousness in Mesoamerican societies and abroad within the ancient world, would have it so that the characteristics of many inner gods, where always being held in a comparison to the numerous outward elements, which forced the overlapping and layering of characteristic influences of the various deities to be all projected outward upon the canvass of life simultaneously. This happened all at once over time, and across many cross cultural lines, which forced the natives of many cultures to accept the outside religious influences, and then conveniently attempt to compartmentalize the invading foreign concepts into a new homogenous whole - a process that represents the growth and expansion of polytheism in general. In the case of the Mixcoatl comparison with that of the planet Saturn, while obscure in nature, I find that nonetheless it seems to correlate well with my recent comparison of Bolon Yokte Ku to the planet Saturn sighted above, if indeed one might have an understanding of how these two deities may in fact aesthetically relate to one another in their conceptualizations.

On that date of Saturday March 18th, while at the bookstore with John in San Diego, when he came around to explaining his position on the closing date of 13.0.0.0.0. 4-Ahau / 3-Kankin at the winter solstice in 2012, there was a short moment where I actually felt myself literally being pulled in psychically by his enormous conviction on this matter. The energy in the room literally quelled around him for a short instance in all of his excitement when explaining in an association, the meaning of the ball game to this end date. What is most interesting about his conviction with regards to the Galactic Center, is the thing that this conviction of his is probably at the very bases of some of the greatest disagreement that is to be found among the participants of the more scientifically inclined community, who also attend to the research of the historical implications of this date. The facts surrounding the most astronomically essential characteristics of the Milky Way Galaxy are that it is to be understood most recently in our scientific history as being a living spiral galaxy. Therefore, because the ancients supposedly did not understand this facet of the galaxies existence, the ancients therefore could have not possibly known that it at all existed. The very conclusion and counterattack of the scientific community upon John, is then to insinuate somehow that the Mesoamericans were not even aware of the bright enormousness of the sight of the Galactic Center in general, as a common place stellar apparition found within the summer night skies.

33

Well, I must say this is kind of odd. After all, it was only two months ago on June 20th, 2011 that I had walked outside to notice that the skies of that particular evening in southern San Diego were rather clear, and that even among the brightness of city lights I could actually see the halo of the Milky Way Galactic Center. From there, a trip was made up into the rural mountains of the area where I pulled over to view the massive white cloudy globe of the Galactic Center that resonated in the distance to the effect of covering over a quarter of the whole sky. I can't remember ever seeing this celestial object as bright as it was on that particular night in many, many years, if ever. Just then, as I remember, an intuition had seemed to suddenly hit me where it then became apparent that the colossal sight of this globular object of light had caused the Mesoamericans to associate this bright object with the concept of the former dead sun, which was terminated in a great flood; the vestiges of which are symbolized by the curdling of the night sky itself into the bright conglomerates of the Milky Way Arm and its Center, as being an old sun boiling away in the dark depths of the ancient celestial waters.

The reaction of this personal insight would no doubt be suppressed as well by most any scientific community as the element of spiral galaxies are supposed to be a product of our current scientific investigations. Once again, therefore the sight of the Galactic Center cannot exist outside of our modern framework because of a lack of contemporary training that could only allow for the appropriate perception of this mass of light, to result to the spectator as a matter of instructed abilities. Along with this misconstrued notion about the evolution of human thought and perception, comes the insistence as well that there were to be no known constellations of the Galactic Center in Mesoamerica:

There is also no evidence that the classic Maya attached any importance to the Milky Way; there is no glyph in their writing system to represent it, and no astronomical or chronological table tied to it. Aveni 2009 p.57

2012 Phenomenon-Wikipedia

This statement goes against all of the visual iconographic evidence, and is made as an arbitrary statement in reference to written documentation that is never to be accounted for thru the destruction of the Spaniards, and their desire to erase all native tradition from the face of the earth forever. The statement states, and insists on certain literary proof that cannot be had, for the very sake of it being irretrievably lost, and then challenges the researcher to prove otherwise to the scientific community. This is to say that the statement above is anti-intuitive, and specifically made with the purpose of being so. The clever contribution however, is to view the Maya for what they are presently - nothing more, nothing less. Again, if the reader has managed to follow some of what has been presented here in this essay, and can also remember both of what was earlier stated in the Chapter on the "Mayan Count," with regards to the Pop Glyph as being a pictogram for the area of the Galactic Center, then we would have an argument for not only at least one 'glyph' to represent the Galactic Center, but also best of all a 'chronological table' to represent its appearance as well, but only through the means of the "Corrected Mayan Count," which always puts Pop in the months of late July when the likeness of the Galactic Center is principally to be seen in the south just after sunset.

   Above to the left is the stellar Pop Glyph as it is symbolically featured as representing the first month of the Mayan Year, which in a Corrected Count always happens in around the time of July, in the summer when the Galactic Center appears in the south just after sunset. The jade cross symbol to the right represents the Galactic Center itself, while the reed mat criss-cross netting to the left specifically represents the "X" cross of dark matter that is found to the left of the actual Galactic Center, which the Mesoamericans were quite familiar with, and had accounted for with the use of much symbolism. To the right is the Aztec constellation of Sagittarius, as it was used to represent the 6th 20-day month of "Etzalqualiztli," which typically takes place in June, when also the Galactic Center is seen with its immense appearance in the south. One who is familiar with the teapot constellation of Sagittarius, and its surrounding counterpart groups can easily make out the correspondences that are to be found within this Aztec image and those stars. The Pop Glyph is from Thompson's book "Mayan Hieroglyphs," while the Aztec month glyph is from Diego Duran's "Ancient Calendar." Both features are the result of this authors personal investigations from the years of 2010 and 1987 respectively.
http://en.wikipedia.org/wiki/File:Sagittarius_IAU.svg


   For the matter concerning the arrangement of the Pop Glyph, in alignment with the Galactic Center, as the principal opening of the year for the concept of a 'Corrected Mayan Count', it would probably almost seem to some that I'm ready to jump aboard the 2012 bandwagon, and just declare the GMT 584,283 as the chronological standard for all of Mesoamerica, in the name of the Galactic Center and its inherent stellar mystery, but of course I am not - I can't. This is specifically because the Long Count version of the Mayan Calendar, for supposedly being linear, only allows that such a stellar alignment between the Haab calendar and a season can only take place every 1,507-years. Also in fact, during this 2006 meeting at the bookstore, John had made the reinforced statement to me that there was a time in Mesoamerica when all of the calendars, were then at some point to be 'absolutely synchronized'. Inadvertently, I become by default, an opponent of such a statement, which is made by him and others. This is because the argument for a Corrected Count automatically implies that there was to be more than just one counting procedure happening as alternative practices, which can be found throughout the whole history of Mesoamerica. This is despite the use of an astrological 260-day almanac formula, which would usually go to imply specific cohesion to elemental factors and traditional perspectives.

I have no animosity towards John for ever making such a statement, because it has been the controversial crux of so much folly and insistence of overt scholarly righteousness in the field of Mesoamerican Calendar Studies for so long now. And yet, I would concur that there was to be at least some degree of synchronization of calendar dates among and between certain cultures within Mesoamerica, just not in total locally, or throughout the whole of that history. The statement was made by John with good intent, in order to signal to me some aspect of agreement that can be found in the field somewhere. Unfortunately, however, this agreement has only been signaled and preemptively verified through the theoretical practice of the Slip Cycle approach, which is usually only typically found in the Mayan Long Count Calendarics. This approach goes typically a long way to insist that the 1-Serpent Tenochtitlan Surrender Date, was the result of just such a Slip Cycle, and which then finally is topped off by the typical cocked wrist statement that: "We have no evidence for amendment dates in Mesoamerican chronologies." In the 1988 work of "Book of the Year," by Monroe Edmunson, this late scholar had created an incredible assortment of Mesoamerican Chronologies that finally referenced the 1-Serpent Date in just such a manner, but where he then would go to insist (by default) that the Metztli Date of 2-Great Feast of the Dead, could only be the result of an 83-year drop cycle. This says nothing for the literary evidence of the New Fire Ceremony and its essential Pleiades connection...and it doesn't say much for Edmunson's personal approach either.

   For that matter, which pertains to the overt statements of righteousness that still are being continually repeated to this day, which are specifically designed to suppress any competitive rivalry with regards to the Slip Cycle approach, I have for this reason included this portion on the legacy of John Major Jenkins, and his contributions to the industry of Mesoamerican Calendar Studies in order to point out John's inherent honesty and decency, with regards to his long held personal research that has led him in the right direction for respecting the attributes of diversity that have inculcated the territories of ancient Mexico, and the traditions found therein since time immemorial. Indeed, for that matter, I do specifically remember reading in his book Maya Cosmogenisis about his personal reference to the "Toltec Calendars," and their impact on his study. But what are these so-called Toltec Calendars anyway? Are they to be simply different iconographical representations of the same thing that appears to us within the studies of the Maya world? The truth about the concept of a Toltec Calendar, as it now currently stands in the field of study should be understood as a "Corrected Count," which amends for the differences in the seasons with respect to the 52-year cycle. This correction in every 52-years would then keep the 20-day Pop Month / Glyph in alignment with the appearance of the Galactic Center, as it is found within the southern horizon in every New Year of the Mayan Calendar. Indeed for that matter, Toltec's are Mayan's at some point of an historical emergence, and the idea of a Corrected Count need not be isolated to Central Mexico, but this idea is nonetheless the safest bet for the most part right now at this time, as we become more familiar with the diversity in the chronological variations of time keeping and the possibilities that they are to be found in throughout the regions.

34

When I met with John on that March day of 2006, I remember somehow making my way towards the area for an argument, or at least a discussion, or even perhaps simply an acknowledgement for a Corrected Count in ancient Mexico (in general) perhaps just in concerning Central Mexico, and it's seasonal traditions that were amended by the New Fire Ceremony. The meeting was rather low-key, so it is not really of too much surprise that John was rather accommodating in his efforts to agree, or comply to the idea of some kind of Corrected Count with regards to the calendars of ancient Mexico, and for that matter I did not have to force the words out of his mouth concerning the relative evidence that is presented to us with the strict observance of the "Nemontemi," which in itself shows the tendencies towards amending the differences found in nature with the use of 'empty days' that are designed to fill the void.



  "There should be two."


John Major Jenkins - March 18th, 2006

   The reference to the idea that there "should be two," of course was made to the nature of the Mesoamerican Calendar in general as having the potential for describing time on a continuous linear bases, and as well as on a corrected bases for the enactment of ritualistic ceremonies as they pertain to agriculture and the passage of the seasons; and for the sake of personal perspective and research as well. Necessarily, my paraphrase to the statement is naturally to be: There is two! But obviously, we are going to have a problem in delineating just where and when for the terms of a Mayan Count that such a Corrected Calendar was to have ever been functioning. Earlier above in this treaties, I had offered some indirect ideas on the matter concerning the unfoldment of the linear astronomical arrangement as becoming the standard counting procedure in the Royal Classic Maya Stela Cult. Not everyone is going to agree with me of course, and I do not expect them to. However, it is highly recommendable that the notion of progress is grasped with regards to the eventual Mayan achievement in Long Count Calendarics, and furthermore it is also seen as necessary here that the idea of a "Central Mexican Calendar," (or Toltec Calendar) does not simply remain on the wings of consideration with its long held status as the 'unwanted step child' for the reputation of current scientific examination. The implication of the precision involved within the equation of the Corrected Count, is that this was one among many other achievements pertaining to the original intention to bring about a standard counting procedure in the realm of prehistoric Mexico for the purpose of agriculture...and astrology.

   Of course, while the insistence of a Corrected Count helps to amend for the discrepancies that had finally led to the 1-Serpent Surrender Date, we are then inadvertently forced to observe a 'magical kind of synthesis' between the two differing counting procedures of the more consistent Long Count Slip Cycle, and the more variable Corrected Count, which in itself could theoretically vary substantially with its theoretical applications of possible 4-year leap dates, and the intercalery dates that are added in every 52-years and so forth. Indeed, it is the difference between two such Corrected Counts that might go far to explain the 1-day difference found between the apparent discrepancies within deLanda's dates, and the Tenochtitlan 1-Serpent date, when we subscribe at least attentively to Bohm's statements found earlier above about the Madrid Codex and its chronology. Of course, understandably, many have already made up their mind on the reason why this discrepancy exists within deLanda's Relacions. Nonetheless, we have amended his work, and it thus stands as corrected.

The tonalli graph above of the Franciscan priest Diego deLanda, will match all other Mesoamerican Chronologies, which are currently derived from the 1-Serpent Surrender date of August 23rd, (13th Julian) 1521. This historical surrender date, is of course the result of a correction procedure that took place beforehand in the year of 1507 CE. The proof in the statement is reinforced by the location of the 20-day Metztli of "Quecholli," ruled by the hunter god, which is a festival that was initiated annually as a seasonal reprieve from the agricultural year that had just ended. With this change in season, was invited the ancient rituals of the hunt pertaining to the aboriginal Mesoamerican god of 'fire creation' whom was "Mixcoatl," or (Camaxtli), and was symbolized by the constellation of Orion rising in that season. The ilhuitl date of 4-Quecholli, is in fact sighted by this author as being the last day of the 52-year cycle along with the date of 4-Movement. There is one major (gigantic) discrepancy provided with the presentation of this tonalli graph. It is not certain whether the date of November 12th 1524 is a Julian O.S. Date, or if it had already been correlated to the Gregorian calendar. If not, then the "real date" of deLanda would be November 22nd, 1524 and would be 10-days forward to the opposite tonalli sign of "5-Grass," ruled by the medicine god Patecatl. The Metztli date would instead be 14-Quecholli, and of course...the year would be the same. This Xihuitl year of "6-Flint," corresponds to the Chinese year of the Monkey, and can be referred to as (Napantla) Chicuacen Tecpatl to outline the 12-fold correlation found between the two systems. (See above Chapter on Painted Jade). Note: That the tonalli information above is being retained here for aesthetic reasons.

Still, for that matter, many in the field are currently choosing not to stick to the GMT JDN 584,283, which was finally reinforced in our time by Thompson. However, for all of their dissent on the subject matter, few if any can seldom come to terms with a better correlation that can account for the similarities that would be demonstrated within deLanda's dates. By virtue of personal claims, Bohm's JDN 622,261 supposedly fits the Dresden Codex like Cinderella's glass slipper, however, the astrology derived from that pattern for our times throws the light in the direction of the sign found two spaces forward. This would mean for instance that in the case of this author, one would have to elect a 'slide factor' like that which is often elected for the astronomical discrepancies as well, so that the date of December 18th, 1966 being 3-Movement on Bohm's correlation could possibly amount to the date of 1-Eagle if moved back by two signs. In the case of John Major Jenkins, his date of the Vulture found on March 4th,1964 would be forwarded to the date of 11-Flint, and if a slide factor was allowed to take place backwards he could then be 9-Vulture on the Bohm correlation. Is this perhaps something of what the astrology looks like in the framework of the Astronomical Long Count? Of course as we know, astrology is one thing, and if it indeed is to be one thing at all, then it is hardly ever to be considered as scientific evidence. But still more in the name of science, we yet seem to be experiencing another problem with regards to the whole Long Count Correlation issue. Many to the scientific evidence side of the isle within the field are now resorting to the idea that we have no hard evidence for an actual 5125.366-year cycle.

From Stanley Paul Guenter to John Major Jenkins

John, You argue that 2012 represents the end of a 13 baktun ―Great Cycle and that the 20
59 baktun cycle was not important to anyone but the scribes of Palenque. Now, here is the problem. There is no evidence for a 13 baktun ―Great Cycle. None. The only reference to 2012 doesn‘t mention this as the end of a ―Great Cycle, it is merely the end of 13 baktuns. You have no evidence of any 13 baktun Great Cycle, but we do have evidence from Palenque that there was a ―Great Cycle of 20 baktuns, forming a pictun. You are proposing a new ―cycle, but have no evidence for it, other than by citing earlier epigraphers, who we know were wrong on a lot of things. My point is that the way the scribes of Tortuguero Monument 6 referred to 2012, as the ending of 13 baktuns, makes it clear that they didn‘t believe in a 13 baktun ―Great Cycle, because in every other case the Maya refer to the end of the highest cycle to ―turn over on that Period Ending date. There are many references to the 10.0.0.0.0, 7 Ahau 18 Zip Period Ending in Maya texts and none of them refer to the end of the katun on that date. Rather, all refer to the end of 10 baktuns as that was the greatest cycle that ended on that date. The ―Great Cycle that is higher than the baktun, in all inscriptions that have higher units of time, is the pictun.

MEC Facebook Discussion p. 59 - johnmajorjenkins.com/the-mec-facebook-discussion-pdf

   Well now, this is kind of odd! The fact of the matter is that there is plenty of evidence, if one can indeed come to terms with the importance of the 52-year cycle in Mesoamerica. Remember, the equation is not really 5125.366-years, but rather 5200 X 360-days. This kind of numerological synchronicity as it pertains to the astronomical frameworks of Mesoamerica is to be invaluable information when it is understood as relating to the construction of the calendar at its onset within prehistoric Mesoamerica. What we have here with this equation of 1872000-days, is that it turns out (basically) to be a multiple of 100 X the amount of a 52-year cycle. Fifty-Two times the 360-day equation gives us of course, 18,720-days. But this equation is only symbolic, as it relates strictly to the multiple of 18 X 20, and there is still the extra five days to account for at the end of each year, which will bring about the equation of 18,980-days. But this equation is still only symbolic as well, since there is the .2422-days to account for at the end of each year, which in a time of 52-actual years that will create 18,992.5944-days. These .2422-days as found in the Slip Cycle approach are simply forever ignored, but in the Corrected Count they are by necessity amended after every 52-year cycle, specifically for those seasonal celebration's, which are in essence to be yearly agricultural ceremonies executed for the sake of rain and the agriculture that it helps to produce.

   The various differences found between these equations would go to show that the 1872000-day equation is variably 10 X those amounts listed in the different registries of the year as being 360, 365, and 365.2422-days long. In the chapter section above on the "Mesoamerican Calendar," I gave a first shot of outlining some of the possibilities relating to this registry of the year as being 360-days long. The original personal theory that I proposed is that it was the Saros cycle of 18-vague years, which was measured against the year to bring about an even division of the year into 20-day cycles. (From Author: March 30th 2005). This would also go to account for the connection of eclipse cycles that are found within the Mesoamerican Calendar as well. Thus, with this magically derived and indeed invented number, we have a discrepancy with regards to the real length of the year, which demanded the necessity of the 5-Wayab, and or the 5-Nemontemi, which at least in the Aztec societies guaranteed the absence of a birth tonalli name. There are 260 of these Nemontemi dates in a period of 52-years, therefore the goal is to figure out were this 52-year period came from, since it should be seen as obvious that the 260-day period represents a 'slip cycle' as being derived from the invented 360-day period as it pertains to the 52-year count.

Now, when in considering the preeminent calculation of the 1,507-year cycle in Mesoamerica, what we get on the planetary read out is 51.17-sideareal orbits of the planet Saturn in that time. It just is really hard to figure out how the Mesoamericans came up with this very long seasonal solar era with their inherent ability to calculate it. In any case, when we apply the invented number of 360-days to the converted calculation of Saturn cycles in a 1,507-year period, which now then becomes a 51-year cycle from having been converted from the amount of orbits of Saturn in 1,507-years, we then come up with a number of 18,360-days. Of course, this is short the extra 5-days in every year that would bring about a new equation of 18,615-days. Still yet, this is short of the extra .2422-days that are found at the end of every year as well bringing it to 18,627.3522-days; 18627.3522-days minus 18,360-days = 267.3522-days.

   The equation is backed up by the amount of 52-year cycles in a period of 1,507-years, and 1508-vague years of 365-days each, which is of course Twenty Nine, and by default reflects a rounded off calculation of the 29.45-years in a complete orbital cycle of Saturn. Therefore, the 52-year period is based on the cycles of Saturn, which is also reflected in the concept of the "Saturn Caliper," as earlier proposed by this author, (March 1st 2011) which places Saturn back in its precise location in a period of 5125.366-years, or better still as being 5,200 x 360-days, or 1872000-days. The early Mesoamericans dragged this period of 267-days over from the 51-converted orbits of Saturn in 1,507-years (now 51-years) over into the realm of actual perpetual counting were it was to become an even rounded off number of 260-days within the more evenly divisible period of 52-years or 13 X 4. This was done by applying the same even multiple of 20 that was found with 18 X 20 for 360-days, and had now become the rounded off figure of 13 X 20 for 260-days. The theory does need some refinement, but the statement should be clear: The cycles of the Mesoamerican Calendar are fundamentally based on the cycles of the "Lord of Time," which is (Chronos) or Saturn. (Concept is exclusive property of the author).

   35

The next discrepancy comes about with the star to date chronology argument, which dares to go as far to imply that the Mesoamerican's were simply chronomancer's, who hardly had any need to calibrate their calendar with the constellation images of the night sky. This is another false argument that is gleefully perpetuated by a one-sided Slip Cycle mentality, which also almost always in every case possible goes as far to insist that it was a Slip Cycle that was being used within all Mesoamerican Calendar Counts. This is not even a true statement, or even an honest observation, and falls deliberately short of excepting the facts put forward by Frey Diego Duran in his book "Ancient Calendar," which shows us many constellation forms that correspond to the 18-Twenty Day Month periods. Remember now, we are studying the Mesoamerican Calendar as a whole, not simply the contrived Classic version of the Mayan Calendar; this is exactly where and why the argument is faltering. Because so many are insisting that we attempt to divulge all aspects of Mesoamerican Culture from what we pretend to know and understand about the Mayan Iconography.

The standard argument for the Mesoamerican Calendar as a whole attempts to place it squarely in the Classic Mayan Royal Ball Court of intellect and mathematics. But remember this aspect of Mesoamerica was a product of evolution, not simply the foundation. The argument attempts at insisting that Classic Maya culture was to be at the foundation of all Mesoamerican Culture, which has already been disproven and rejected by the very people that are continually perpetuating the argument. This is of course done so that Mayan Culture is seen as superior by virtue of its inaccessible literary renderings that will ultimately grant science the where-with-all to have the last word in each and every instance. Solution? Stop focusing so much on the Classic Maya. But why should we do that when the contention keeps the ball exactly in their court? Right in where comfortably making, or breaking the whole 2012 chronological issue comes into play along with the misguided effort as well, to define all aspects of Mesoamerican Culture by that argument solely.

I have good reason, and with it, I will refer to the diagram above that shows the likeness of Bishop deLanda as being born on the day of "Wind," or the Nahuatl, Ehecatl. The Nahuatl word itself admittingly appears to have been derived from the Mayan root word for 'wind' in the form of "IK," as in "IK-catl." However, unfortunately as in so many other cases with the Mayan Iconography, the representation of this day sign of IK leads us far from the most immediate visual mark, due to the inventiveness of the Mayan Scribes, which with their particular "T" Glyph they were probably attempting to refer to an area around the constellation of Pegasus. However, in the case of the Nahuatl glyph for Wind, we are here to come across one of the most popular, and yet enigmatic symbols ever found in most all Mesoamerican Iconography - the image of Ehecatl-Quetzalcoatl.

The particular element of the strange aquatic bird "buccal mask," beak is what is at stake here, and where possibly that this might have emerged from. The whole concept of the Quetzalcoatl imagery belongs above in the currently empty chapter on "Quetzalcoatl," but which has been forsaken for attending to this particular matter at hand , and as well because that subject matter, on that god represents a book in itself. For that matter, when finally contending to the chapter, I will have to be rather brief. But, for the case of this part of this chapter, I will simply note that the iconography of Ehecatl-Quetzalcoatl should have more to do with the implied notion of the 2012 / Galactic Center Legacy than is currently anticipated. But of course as usual, we are short on our understanding of these symbols and what was supposed to be their initially intended, and formally well understood ancient meanings.

In the case for outlining the origins of the strange squared off buccal nosed mask, I should simply state that we are not too far off from understanding the origins of that mysterious mask when we consider instead the implications of the stellar Alligator (tonalli) Maw, which is found just in front of the Galactic Center. Within the actual night sky approach to this constellation form, if in the wake of great darkness and clarity there is to be found in that area not only a blunt squared off element, but as well as a sharp 'beak like element', which is created by the luminous filaments of the Milky Way Arm as it curdles around the light of the Galactic Center. Indeed, we should have no problem with such a statement, since it was discussed earlier above, and as was also sited on page 8 of Micheal Grofe's Wayeb Notes 30. that the double headed Dragon pictogram found at the waist of Bolon Yokte Ku, is for the most part understood among many researchers as relating to the Milky Way Arm. Therefore, by default it should be understood that the Alligator Maw, is indeed the fecundate Dragons Maw as well, which billows forth wind and water in the form of the "Quetzalcoatl Feathered Milky Way Dragon." Collectively, what is not so well understood, is what the beak like representation is supposed to actually represent, when in reality it is simply to be regarded as another, yet more precise (stellar) manifestation of the Alligator Maw, but pertaining more to an avian bird like quality of existence. (From the Author: November 1994).

On the cycle of 20-day signs, the 1st Alligator tonalli sits just before the 2nd Wind tonalli, which inadvertently reinforces this facet of interrelationship. By default, these two 20-day sign symbolism's are interrelated, not only by their iconography, but as well by their rulerships, as the ruler of the day sign of Cipactli (Imix) or Alligator, is ruled by the very ancient solar "Tonacateuctli," or 'The Lord of Our Subsistence', and generally representing "the intake of consumption." When scrutinized thoroughly, this might be considered in actuality, an aspect of an ancient version of a Quetzalcoatl like deity, which was afterwards simply projected onto the Alligator tonalli by virtue of locality between the two tonalli signs. The Lord of Our Subsistence, brings forth his fecundate essence by way of his breath, or his 'wind', then fertilizes the earth so as by carrying forth the moisture that is to be found within his breath. When we understand that the manifestation of the Galactic Center is the billowing and twisted winds blown initially by the stellar Alligator, Tonacatecuhtli, we also align ourselves to the great spiral motion, which outlines the meaning and danger of "Hurricanes," which of course is supposedly a Mesoamerican word anyway. Indeed, as well during the hurricane season of August and September, the sun rises within the field outlined by these two tonalli symbols when the 20-day circuit is laid flat and pointing towards the east. (See diagram above on page 24, showing the Aztec Sunstone with monthly risings of solar zodiac comparisons to directional tonalli signs).


   There exists one more myth, almost biblical, alluding to the creation of the sky. The great god, high in the heavens, who is called either Tonacateuctli or Citlalatonac, (Starshine) his nocturnal counterpart, sent a messenger down to Tula, informing her that she would bear a son who would be lord of the air. Tonacateuctli performed this miracle "with his breath alone," so that the goddess remained a virgin. In other words, Tonacateuctli blew on the earth and produced the sky.

Burr Cartwright Brundage. Phoenix of the Western World. p.55

From this statement above, we can see that the mythic Quetzalcoatl as the (Wind), was in some instances created from the very breath or (Wind) of the high god, who is Tonacateuctli (The Lord of Our Subsistence), and who rules the 1st Alligator sign tonalli. Therefore, it might be said that the original symbolic equation, which was intended by the Mesoamerican Cosmologists, was that the Galactic Center was seen as the accelerated violent motion of the primordial hurricane that was initially blown by Tonacateuctli, and thus becoming thereafter "Ehecatl-Quetzalcoatl," as it is to be found within the night sky as the Galactic Center as a symbol of the creation of the world by him. This illuminated location of the Galactic Center was for that matter by necessity of this primitive analysis, understood as being like the wind of a hurricane and in the unmitigated process of a concentrated whirling and accelerated motion like the unfoldment of time itself. For this reason, this matter of galactic 'motion' is really at the whole crux of the Galactic Center 2012 Alignment controversy, for in reality we can only understand the implication of the idea of a Mesoamerican "Galactic Alignment," if we are ready to accept that the Mesoamerican's were aware of the nature of astronomic spiral galaxy's; this is the only way that any of it at all, can currently make any sense for anyone.

   But still, it is the far step in perspective that is not currently being taken by many in the field, or by those who have any amount of academic power to relate it back to the public in a successful or believable manner. With this conundrum that pits the aesthetic against the scientific, we are once again confronted by the intricate vagueness of the ancient Mayan Iconography, which seems to constantly elude our intuitive sensibilities much to the satisfaction of the current scientific debate. For this reason, other Mesoamerican Iconographic representations must be consulted with in order to understand what perhaps it was that the earlier Mayan's were to be saying.

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With the concept of accelerated movement is invited the concept of 'duality' just like that which is also found in the dual movements of spiral galaxies, which in turn invites the notion of dual astronomical movements - such as the daily motion of the sun versus the precession of the equinox's. This is to imply that the various astronomical movements found locally were also equated to the movement of the distant galaxies, of both the Galactic Center, and the Andromeda Galaxy. As well, with these two galaxies we may become familiar with the dualistic battle between Quetzalcoatl and Tezcatlipoca, which in and of itself on its own, seems to be so redundant a story about good versus evil. But what does the dual between these two gods really imply? Some authors and even most tend to rely on the predominate feature of ancient twins that are found throughout so many mythologies throughout the world, and for this reason we also have a strong correlation that is commonly referred to with the Hero Twins in the Mayan world.

The fourth sun ended when the sky fell from its great height and covered the earth with its ruins, thus allowing the celestial waters to gush out. Gods and men perished in this catastrophic flood. Tezcatlipoca and Quetzalcoatl thereupon entered the body of the earth monster (that is, they went underground), driving four roads into the interior to make a crossroads in the center. Together they heaved up the sky again and fixed it in place with the aid of four gods each of whom thenceforth supported one of the four corners of the sky. Tezcatlipoca and Quetzalcoatl then changed themselves into two world trees, giving further support to the sky. In accomplishing this splendid reconstruction, the two gods wore a path through the wilderness of the stars, that was to become the Milky Way.

Burr Cartwright Brundage. The Phoenix of the Western World p. 243

                         Tezcatlipoca as the Galactic Center. Insight and realization solely by the author. August 2002.
This particular pictograph of Tezcatlipoca is derived from the famous Codex Fejevary-Mayer, which shows the deity surrounded by the 260-tonalli indicating his control over that period. This could be attributed to Saturn and its cycles.
http://www.famsi.org/research/graz/fejervary_mayer/img_page44.html

   In the paragraph above from Phoenix of the Western World, Brundage is quoting from the writer Andres de Olmos, in his work from 1965. Within the paragraph the references to star lore are obvious enough, but not necessarily complete, for we are still coming to terms with the great depth and breath of Mesoamerican star gazing practices, and the knowledge that was found thru that art and discipline. Certainly, there should be no argument to the frequent references to star lore that are being made with regards to the Mesoamerican Iconography that are being made throughout this treaties, for it is thru understanding this inherit stellar connection that will finally bring about the best results for relieving our obsession, and our disorientation with Mesoamerican Religious Iconography.

The fabled godhead of Tezcatlipoca is said to have purposely submerged his foot in the waters to attract the likeness of the (Celestial) Alligator who then by tearing away the foot of Tezcatlipoca quickly had his jaw torn off, and for this reason the Alligator was paralyzed, and held stationary in the form of the (Milky Way Arm) when it is being compared to the horizon of the earth. The foot of Tezcatlipoca was said to have been replaced by the likeness of an obsidian mirror, which bared the unique characteristic of billowing plumes of smoke; thus the etymology of this deities name as Tezcatl (Obsidian Mirror), and Poca (Smoke). The well known mythology of this deity, and his catastrophic relationship to the Alligator has been repeated enough through out the text books, but do we yet really understand the message being conveyed here? The "Smoking Obsidian Mirror," (of light) that replaced the lost foot of Tezcatlipoca, which was taken by the Alligator is the smoking, billowing, condensation of astronomic dark matter that lies within the area of the Galactic Center itself. This of course, reinforces the notion that the Celestial Alligator Maw, is indeed to be seen within the bright Milky Way filaments of light that surround the Galactic Center, and then whose slender reptilian elongated body is not only then seen as the horizon of the earth, but as well as a cosmic tree that stretches across the fulness of the sky. It should not be all that hard to stretch one's imagination to these small lengths.

   But understandably for some, the hard part may come about in the redundancy of the constant cross referencing, which comes about in the wake of the limited resource that the iconographic context of the night sky was to have been perpetually used for in the case of Mesoamerica. This is going to be true when we consider the diverging roles of Quetzalcoatl, as the Feathered Milky Way Dragon, and the other context of the Milky Way imagery that was demonstrated above with the opposite force of Tezcatlipoca. However, for in discussing the compounded duality, and over use of powerful celestial coordinate points such as the Galactic Center, it then becomes a good time to introduce newer elements pertaining to celestial resources for iconographic output that have currently been misplaced in our time. The other powerful Galactic godhead, which in actuality pertains to the true Quetzalcoatl legacy is the hence forth unknown, but ever relevant coordinate point of the Andromeda Galaxy. When we come to understand this, we can then see the mythology put forth above that referrers to these two gods as trees that hold up the sky, not as one being, but two beings that criss-cross each other at 90-degree angles and create a massive celestial cross in the heavens. At the root of these two cosmic trees, are the two most powerful galactic centers of our local astronomic region.

In the mythologies we hear quite often about the duality of these two gods, and their contribution to holding up the sky after the destruction of the former sun by way of a great flood. But in actuality, it is Quetzalcoatl that we see the most performing the role and then holding up the sky as a 'stream of water' over his head. This would go far to show, as is seen in the Codices, that Quetzalcoatl rules over the moisturizing elements of the atmosphere, in the form of wind and rain clouds, while Tezcatlipoca would then by default rule over the dryer aspects of the skies; indeed for that matter Tezcatlipoca is identifiable with dryness and with the deserts. Therefore, elemental factors relating to the quality of the seasons and other extremes can safely divide these two seemingly pluralistic deities.

Yet once again, we are forced to resign to some amount of confusion when we find that both gods can be identified thru the day signs of Wind (Ehecatl), and Reed (Acatl). In the case of Quetzalcoatl, the date sign of 9-Wind defines his birth and identity, but he is also identified thru the sign of 1-Reed, and 7-Reed - indeed these Reed tonalli sign associations would go to reinforce his stabilizing cosmic tree aspects. Yet confusingly, the standard procedure of interpretation has it that the deity Tezcatlipoca rules the day sign of the Reed, but only to the extent that for some reason he was to maintain a special relationship to the day-sign of 2-Reed, which not only was a statement of luxurious ceremony, and the wealth found there in ancient times, but also it is said that it was in the year of "2-Reed," that the sky was lifted. (Brundage.1981: 281). This is quite fitting for the image of the New Fire Ceremony happening in that year, and also that it involves the number two, which can symbolize the two deities that lifted the sky. Again, on the matter of the New Fire Ceremony, we see a highly documented stellar affiliation for the outline of that ceremony with the star group of the Pleiades - and even more importantly the instruction comes with a distinct and deliberate time frame as well for a time when the Pleiades reach the zenith at midnight, which happens in November. This association of the Pleiades with an important calendarictic ceremony in Mesoamerica would go far to show that indeed, certain star-to-calendar reference points were made in Mesoamerica - this should not be too surprising.

   Meanwhile, while referring back to the duality of Quetzalcoatl with Tezcatlipoca, strangely, Tezcatlipoca can also be referred to by the infamous date of 1-Wind. Also, as we saw earlier, the 13-day period of 1-Wind carries within it the tonalli sign of 9-Dog, or the Mayan "Bolon Ok," which forms the etymological bases of a deities name whom of which is "Bolon Yokte Ku," a deity very much comparable to Tezcatlipoca in so many respects on both an esoteric, and as well on an exoteric level that there need hardly even be a distinction between these two foreign deities. The Mayan Bolon Yokte Ku, is the Toltec Tezcatlipoca, which by default carries some aspects of the hunter god Mixcoatl as well. Of course, in the case of Tezcatlipoca, the Owl Hat is replaced by a Smoking Mirror that is placed upon the back-side of the gods head just as it is represented in the pictogram found above, which in fact could go a very long way to show that the mythographer's where attempting to reinforce the location of this astronomic center with the deity, by locating the Smoking Mirror in more than just one place; this dual placement of the mirror upon the deities head, and secondly to be found replacing his lost foot is an often overlooked fact about that deities regalia.


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As far as this author is concerned, the corresponding images found within the heavens in comparison with the iconographic symbols are unmistakable in some cases. Surly, they are perhaps more arguable in others, especially due to the highly variable approach of visualization, and considering the constructional freedom as well that is so often found within the ancient hallucinogenic art of stargazing as it pertains to the ceremonial habits of the ancient world - and especially those that are found within ancient Mexico. With this notion and understanding about the nature of ancient stargazing, and the eventual construction of stellar deities from out of that fascinating realm of stellar visualization, it should be of no surprise to learn that certain planets and stars had taken on certain mythological identifications as they were being studied, and thus being categorized in terms of their acclimated association to the specific deities who had been derived from multiple cross-referenced, and cross-cultural sources. Indeed, this is to say that the deities had many aspects of cultural elements, and a usefulness on many levels other than just being simply stellar. For that matter, it appears to the author that Tezcatlipoca's reputation for 'dark strategies' seems to have emerged specifically from the social framework of spies from within the foreign communities; thus his epithet as 'The Enemy' (from both sides).

Therefore, it should be emphasized that in the case of Mesoamerica, (and which is also to be found elsewhere in the ancient world), the iconography of a particular deity's regalia in many cases can reflect specifically a location in the heavens that helped to define the deity within its cultural retinue of activity. Obviously, for the case of Tezcatlipoca, and the Mayan Bolon Yokte Ku, I would be arguing for a stellar association with the Galactic Center, but also in a comparative relationship with the planet Saturn, and which then by default (mathematically) can also invite the nature of the Moon in some of its aspects. Indeed, the lunar sign of "Miquiztli," or Death traditionally said to be ruled by the god Tezcciztecatl or (Crab Man Lord) also known as "He at the Inner Most Twist of the Sea Shell," obviously could refer to the midnight sun, and the moon at the same time. This is indeed where the directional 6th sign of Death (Mayan Cimi), is seen to be pointing at when the 20-day circuit is laid flat, as the principal directional sign of the north where the sun rests at midnight. Tezcatlipoca was known specifically by the calendar name of 1-Death, and that 6th tonalli sign in general was reputed to be his specific designation, but what might he have to do with the deity Tecciztecatl? Probably elusiveness. For that matter, it would seem that the sea shell aspect would have more to do with Quetzalcoatl, and reinforcing once again a kind of superficial duality found formally between the two, and now a third deity. But the original seed of the identity is astronomic / astrological in nature, and this is proven through the use of the (astronomic) day-signs, and then is scattered culturally from there.

Tezcatlipoca from the Codex Borgia: Where he is seen here dressed in the red striped garb of Mixcoatl, while stars as eyes are seen lingering in the background indicating without any doubt that this is indeed the night sky. In truth, this is nothing less than a very ancient full sky constellation as perceived by the Mesoamerican's, one which in fact was shared throughout the ancient world, and for which can be proven with the statuesque pose that was provided by the Tlaloc imagery made within a comparison to the Tibetan "Bhavacakra," found in the chapter above on Painted Jade. Just as surely, the ecliptic is to be understood as encircling this particular image as well: To the top is the station of Virgo, at the bottom is the station of Pisces, where we are to see a rectangular container that this mysterious deity emerges from as a formulation of the Milky Way. Just above the container, we see the likeness of a small deity being born out of a horizontal flint, which in actuality is a bright filament at the center of the Milky Way Arm. The deity falling out of this filament is the Andromeda Galaxy itself, which goes to prove along with the positioning of the whole diagram that not only was this particular star perceived in the night sky, but as well it was to have a strong connection to rebirth, as was indicated with the constellation of Atemoztli, found earlier in connection to Eric Thompson's tonalli date. The vertical formulation of this massive constellation is of the utmost importance when coming to terms with the April 12, 2013 rebirth of the sun date.

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                                                                                                   Amending the Differences in Time

Hopefully, it can be seen, from the examples given above that when we speak of the "Mayan Calendar," that we in truth actually end up speaking about the nature of the Mesoamerican Calendar collectively, and also with respect to the nature of the ancient Mesoamerican Cosmologies as a whole. We have to, because in fact there were to be so many shared influences of thought and practice all throughout the region over the course of history. These principally in theory, all had a shared aspect of implied stellar correspondences that related further to the ritualistic seasonal calendrical correlations. This was to be invaluably demonstrated earlier above with the Pleiades Ceremony in every 52-years, and also as well with the star diagrams provided by Duran in his work, "Ancient Calendar." However, the contentious nature of such evaluations admittingly, do indeed need to be more fully accounted for through further demonstrations, and explored within future literary projects; and they will. The Mesoamerican obsession with the stars and their luminous mysteries had contributed to an accumulation of various kinds of cosmological information over the ages, which was naturally to result in many changes in accordance with the many insights that were being developed in the wake of naked eye star gazing. These techniques however, were not simply to be stargazing as usual, but were inevitably to have been corroborated with further astronomical techniques involving 'sundial-stick-clocks' that would contribute to the art of time counting and computing.

   Earlier above, Stan Guenter implied that John made up the Great Cycle of 1872000-days, and later in the PDF on page160, Geoff Stray gave some examples of why this cannot be. Above, I of course, added my own opinionated version of why the 5125.366-year period is not an invention of John's or anyone else's, implying of course that it is a calendarictic extrapolation. However, what is true, and is more to the controversy concerning my own work, is that I did create a certain divergence of attention towards a different kind of cycle by counting in "1,234-correction days," into the 5125.366-year cycle (resulting) in a 5128.744-year cycle. Now with a newly implemented cycle, this then would focus attention around to the later date of the spring equinox, instead of the winter solstice, and therefore as well to the Andromeda Galaxy; a body for which some would proceed to argue that the Mesoamericans simply were not aware of. However, it can be shown (to my satisfaction) that they in fact were aware of this body through the demonstrations that are found within the Codice paintings, like the one that was shown above. Also, a Persian astronomer by the name of Al Sufi, had pointed out this body, and recorded it as well as early as the year 905 CE, by calling it the 'little cloud'. This therefore would tend to leave it beyond any doubt that the Mesoamericans had the astronomical capability to do so as well. This is especially so, since it is currently well known by astronomers that this is in fact a naked eye astronomical object to be seen among the stars at night.

   The controversial move to amend the 5125.366-year cycle with 1,234-days is really only the result of a greater corrected period of 5,200-years containing 1,260-intercalery days. Because the 5125.366-year cycle (5200 X 360) is just over 74-years shorter, it then accumulates 26-intercalery days less. The adjustment of mathematics concerning a sliding variation of intercalery dates as a 5125.366-year period moves over an accumulated 5,200-year period with its variable amendments after every 52-year period, could indeed create certain mathematical intricacies that need to be analyzed very carefully. For that matter, while the last 5128.744-year cycle of 1873234-days brought together 4-Ahau / 8-Kumku (over to) 4-Ahau / 3-Kankin perfectly, for some reason perhaps due to astronomical software, the next adjusted period fell closer to the sign of 10-Ahau, (kind of like a pictun cycle) and I am therefore still looking into this troubling discrepancy.

However, despite any discrepancies produced by my theoretical 5128.744-year period, the most important aspect of it that is currently worth looking into, is created with what is to be a "solar opposition," happening at the opposite ends of that period of 1873234-days. This opposition, is in fact something that one solitary 5125.366-year period on its own does not have. We can be assured for certain that such an opposition would be important, since the whole cosmology relating to the vertical growth of "Cosmic Tree's" (like that of the Waka Kan Tree) involves the notion and perception of an opposition that is born vertically from the bottom (nadir) to the top (zenith). Currently all speculation surrounding the Mayan Cosmic Tree aspect, has been given over to the Milky Way - and indeed it is there, particularly in the form of the Kankin Glyph! However, though it is not as well understood currently, it is the perfect vertical Cosmic Tree that arrives upward from the station of Pisces (water) towards the area of Virgo (sky), to surmount finally in the replication of a Great Bird there, who then represents the zenithal summer sun. In fact, this particular solar position is so important, I am wholly surprised that it has not yet been addressed.

   But, of course, we are to acknowledge that this is because the notion of a Corrected Count within the Mayan Calendar has been latley almost completely excused from the field of study indefinitely, and this tends to disallow certain astronomical insights to be fully acknowledged for what they are. Ultimately, this cannot be fully practical however, since the bases of the 18-Haab symbols were (theoretically) to have had their iconographic symbolism's developed from the stellar formulations that appeared (or dissapeared) at the intended specific times during the seasonal year cycle. These stellar correspondences would have (theoretically) taken place annually, since the inception of the Mayan New Year had began principally sometime in the month of July with the 20-day period of Pop; which is the month glyph that was of course demonstrated earlier as being related to the Galactic Center by this author.

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With a Corrected Count, we are then forced to acknowledge two different kinds of calendar counts in ancient Mexico. Considering the elaborate ritualistic approach of the Mesoamerican heritage, we should then suspect that these two counts would have been integrated. The idea that these two counts were to have been correlated to one another, is much reinforced by the aspect of the "cosmic-cross," or the 90-degree angle that is created between the two differing solar positions of 4-Ahau. This 90-degree angle could have been used as a solar indicator, by the separate solar stations of the two differing counts at the time of the upcoming "symbolic-end-date." This kind of symbolism that was prepared in accordance for the ending or crescendo date, would use the very same iconographic symbolism's, and numerological precepts to account for the passage of time. Only of course, we are to understand that the one that is linear (The Long Count ) is to account theoretically for the independent motion of the earth, while the other, which is corrected is to account for the discrepancy in the earths orbit around the sun, and making the corrected one therefore in principal 'a solar calendar'. If there is to be any truth to any of what is being written here, then indeed the contentiousness of calendar rectification principals are to be thoroughly scrutinized to their fullest potential. This of course would include any and all of the astronomical principals involved, which might have configured in the process to help determine the ultimate outcome. With this process we learn a great deal more about the inventors of this system and their abilities as well.

But, if indeed these two calendars were meant to intercede in such a criss-crossed manner, then why did these ancient astronomers not organize the two counts to connect at a perfect 90-degree angle? A specific 90-degree or (93-day) angle from the winter solstice of December 21st, 2012 would create a hook-up with the "Corrected Count to the date of March 23rd 2013, for 10-Ahau CC." This would also in fact amount to an even greater or 'perfect solar opposition' that would correlate to the former date of July 15th, 3117 BCE (4-Ahau / 8-Kumku / 7-Eb). However, for what ever reason that might be in theory, instead of a concise 180-degree opposition from that former date of that period of 5128.744-years ago, there is rather instead to be a 200-degree opposition, which of course leaves 160-degrees to the other side. Interestingly, what this would create as well, is an alignment to another very esoteric astronomic cycle found in the ancient world called the Analemma, which is an observable figure "8" pattern created in the sky when observing the sun at the exact same hour of day, over the full period of the 365-day year. This "8" cycle can be seen upon ancient Olmec monuments as a twisted "8" serpent, and the configuration itself is historically related to the use of sundials in the scientific procedures that amount to the counting of true solar time in the ancient world. Corrected Counts would be born here, within these early experiments that corroborated 'true solar time' with sundials and even temple alignments.

If the concept of a Mayan Corrected Count is to be taken at all seriously, then it should be understood that because this Mesoamerican Count is in principal solar, and also that in every 52nd-year, of the year of "1-Caban," we would again always find the sign of 4-Ahau around the solar date area of April 12th, give or take a day or two. This is indeed, always specifically to be just about 20-days from the spring equinox within every 52nd year of 1-Caban or "1-Movement." If there ever was such a count as to be found in these examples within ancient Mesoamerica, than this 52-year alignment concerning 1-Caban and the placement of the date 4-Ahau, as perpetually taking and occurring 20-days after the spring equinox was to be understood without question. This would have been true, along with allot of other amazing feats of astronomy, which could not be understood without this particular counts corrected solar function. Therefore, instead of negligible, a Corrected Count in Mexico needs to be seen as a necessary feature that contributed towards many aspects of survival, and essential mathematical scientific understanding found within those ancient times.

The Astronomical Analemma is an ancient phenomenon detailed through the practice of observational astronomy, which is created by the tilt of the earths axis with respect to the motion of the earths orbit around the sun. The two solstices configure the outermost structure of the motion, while about 20-days after the spring equinox the sun would be observed to create a cross section, with regards to the former oncoming motion that was created just before the autumnal equinox. Because of precession, the location of the Analemma will change with respect to the sidereal orientation of the stars. Therefore in this particular case, the appearance of the cross section within the corner of the Alligator Maw of Pisces might have been considered as quite significant, and a part of the symbolism of a solar rebirth. The above diagram is being offered in order to emphasize the apparent connection of the Analemma concept as it relates to the two dates of December 21, 2012, and April 12, 2013. The official diagrams usually show the official solstice as December 22nd, while the official central 0-point crossing dates are April 15th, and September 1st. According to current astronomical methodology, sundial time and mean time can coincide approximately on those two dates. The reader is encouraged to research all aspects of modern Analemma studies found on the Internet: http://en.wikipedia.org/wiki/Analemma

The distance in days that is contained in between the two dates of December 21st, and April 12th, is exactly 112-days, which is the result of the amount of intercalery dates that would have been added since the last New Fire Ceremony of 1559 CE. Therefore, the discrepancy created between the two is wholly a Corrected Count, versus a Linear Count version. But, both of these are originally correlated to the August 23rd (13th Julian) 1521 CE Surrender date of Tenochtitlan to the Spanish forces. Because of the evidence provided above in the chapter on the New Fire Ceremony, and also by the 1559 CE calendar found at the bottom of that chapter page, which shows that a correction was necessary for a midnight Pleiades ceremony in every 52-years, the April 12th, 2013 4-Flower date is therefore justified; that is as far as a Mexica-Azteca Correlation is concerned. Further argument might also justify a Mayan Corrected Count date of April 12th, 2013 as well, with the acknowledgment of a Mayan New Fire Ceremony in the year of "2-Manik," on the date of 4-Ahau or, "5-Imix" in every 52nd-year on November 5th when at that time the Pleiades reached the zenith.

   Here above we have the famous sarcophagus lid of the Mayan King Pacal Votan, or "Sun Shield," which was discovered by archeologists on June 13th, 1952. The lid has since then become the subject matter of much pseudo-scientific speculation, including the rather embarrassing idea that this should represent an astronaut on an ancient rocket ship. For this reason, and due to the attractiveness of the idea, many like to portray the image sideways, as though it were to be seen flying horizontally through 'space'. The truth expressed in the image however, is specifically bottom to top, growing upwards like a tree towards the sky from the watery base of the underworld (i.e. Pisces), up into the pinnacle of the stars of Virgo, where there at the top is mounted the bird of the summer zenith, with symbols of rain emanating downward from its beak. Currently, and since the work of the book "Maya Cosmos," many have chosen to associate the base of the pictogram with the Galactic Center, while for that matter the cross at the center of the tree is then associated with the ecliptic 'crossing through the Galactic Center'. However, unfortunately this interpretation indicates that the true medium of the stellar iconography is not understood. The truth about the cross section of the tree, is that it represents an area found around the North Star, and also the stars of Ursa Major, which in actuality display cross-sections in their arrangements. It does not matter what the level of expertise regarding Maya studies that the reader may find himself with, the symbolic connection of the base of the pictogram with the area of the Andromeda Galaxy should be examined and come to terms with, because the iconography involved is not arbitrary. For instance, the shell found at Pacal's foot corresponds to the stars of Perseus, and the so-called plate of sacrifice represents specifically that area of the Milky Way. After this is understood, then we can cross-reference the base of the diagram over to the Galactic Center, where the iconography then becomes dual, and represents a cross-layering of the two trees that hold up the sky.
   All insights above are the result of the authors sole examinations and personal experience. No such interpretation can be found anywhere that currently acknowledges a lower, to upward ascending relationship between the two equinox points, which can be represented in the current astronomic era by the two zodiac signs of Pisces and Virgo. Indeed, it should for that matter be mentioned that at one time in the year 4100 BCE, the winter solstice was at the base of Pegasus.
   Interestingly enough, when we override the Linear Count dates, over to with the Corrected Count dates, we are bound then to come up with some interesting alignments since both of these are correlated to the same "1521 Aztec Creation Date," and therefore by default they demand to be looked at for their original starting point relationship, which they share over time together as a fluctuating algorithm to meet once again on the date of 1-Alligator / 1-Imix, on the date of the spring equinox as they did on March 23rd 1519 CE. The date of April 12th, 2013 on the Linear Count is the date of 12-Eb or (12-Jaw Bone/Grass). On the above stellar diagram, we see the deceased king Pakal Votan, which very much resembles the concept of Quetzalcoatl at least in a thematic mythological outline. This is not to imply that this would have anything to do with the Toltec "Topiltzin Quetzalcoatl," but rather only to insinuate the meaning of a dead and resurrected king. In the pictogram, what is actually taking place is the gravitational loss of the physical body of the King to the underworld gods. As his body decomposes, his spirit ascends to the zenith of the heavens. In fact, for that matter, the tree may as well be regarded as his spirit, which has literally lifted and pushed the bird (once to have been the Milky Way) to the (Zodiacal Virgo) zenith.

   With this idea of literally pushing the horizontal Milky Way upwards, we might then be able to imagine why Saturn is currently in its place in the constellation of Virgo at the time of the transformation of the current 5125.366-year cycles. If indeed, as I have been trying to imply that Saturn is to be understood as being related to the Galactic Center, then in this case, the tail of the Guatemalan Quetzal would have its resplendent tail feathers as the Galactic Center, and so then serving as Bolon Yokte Ku's Quetzal Hat. As the horizontal framework of the Quetzal Milky Way is pushed upwards, the Galactic Center would then figuratively become the planet Saturn. This might explain why it was chosen by the ancient astronomers that Saturn should remain stationed in the constellation of Virgo as the "5125.366-year Saturn Caliper," which is found upwards just 60-degrees from the Galactic Center, and just within and below the stars of Virgo. Otherwise, it would seem logical that we would find Saturn in the Galactic Center during the end times of the 5125.366-year cycle, but we don't. The strange looking design found just above the Dragon's snout to the right is probably the planet Saturn, while the "Quincunx Flower Symbol," below the Dragon's neck to the left is the planet Jupiter, exactly were that planet is to be found at this time. This represents the Saturn / Jupiter Opposition of this time period in 2012 and 2013. (From the Author: August 25th 2011).

Once again returning to the layering of the two various counts, the Linear date of 12-Eb can easily be said to represent the elongated "Alligator Jaw Bones" of the underworld, while the tree emerging from it could be seen as the next day 13-Ben. Or even more, if referring to the spring equinox, it does look as though that the bones are taking on the 'quincunx orientation' of four sides and a center, to equate to 5-Eb, but then this might equate the tree to 6-Ben. Indeed, for that matter the first word of the tree's name i.e. "Waka," means both 'erect' and the number 'six'. The Corrected Count date would in this case be 10-Ahau, and for a time of March 23rd, 2013 - the spring equinox. The following date on the Linear Count still would be 7-Jaguar, which is interesting for the symmetrical position of Pacal.

   The equation of the jaguar with Pacal is indeed very interesting , especially since his tomb was discovered on the day "2-Jaguar CC," and on the date of 11-Jaguar on the Linear Count. Remember, that Pacal's date of 8-Ahau is the 8th day of the 13-day period of 1-Ben, which comes before 2-Jaguar. Also, when sticking to the April 12th, alignment, the Linear Count read out for April 14th, would be 1-Jaguar. But we would have to wait until May 30th, 2013 for Pacal's date of 8-Flower to come about on the Linear Long Count.
While on the other hand 8-Ahau takes place on January 2nd, 2012 for the CC, and finally also on September 19th, 2013. The sarcophagus of Pacal does of course have a legacy all its own, however it can be deduced here that there is to be other correlations that need to be offered that can refer to the ending of the current Baktun period. The comparison just made specifically and only by this author, which points out the Saturn / Jupiter Opposition by the 'two small opposing globes' may be just exactly what it appears to be; a reference to the coming Saturn / Jupiter opposition of 2012 / 2013, and as being finally marked by the date of April 12th, 2013.

    Finally, once again with resolve to the essential meaning of the 2012 phenomenon, we are to return to the mystery of the 260-day Tzolkin / Tonalpohualli and where this astronomic count might have come from. With efforts recently that have been made by John Major Jenkins and others, which allow for the recognition and the astronomical fulfillment of the 2012 - 4-Ahau / 3-Kankin conclusion date of 13.0.0.0.0., to deliberately coincide with the placement of the winter solstice within the direct realm of the Galactic Center, we are then summoned to take the gigantic step in faith in order to realize that indeed the Mesoamerican's were aware of the most nearby spiral galaxy, our assumed home, The Milky Way. With this however, is also our responsibility to not simply stop there, but to speculate and realize even further that the nature of spiral galaxies had become of an obvious importance as celestial coordinate points early on within ancient Mesoamerica.

   With this acceptance, then comes the realization that the Andromeda Galaxy was also perceived and recognized for its spiral properties. The artifacts of various deities (such as with the Zapotec) wearing horizontal elongated headdresses can go along way to prove that this seemingly bleak stellar manifestation was indeed regarded as a god . Taking this gigantic leap in faith and in perception, with regards to these two counterpart galaxies of the Andromeda, and the Milky Way, will then lead us to measure the exact distances of the two sources at their centers. Interestingly, what is discovered is that it is just about 267-solar days from the area of the Andromeda Galaxy to the more precise location of the Galactic Center located within the ecliptic. Upon the Linear Count, just 101-days after December 21st, 2012, the date of April 1st, 2013 will be 1-Imix (Alligator) when the sun then sits just below the Andromeda Galaxy within the ecliptic. For that matter as well, it will also be the last day of the year 1-Caban, which is marked by a 5th-Wayab that closes that very important year 1-Caban. The next day will be the day 2-Ik on the Linear Count, and thus opening that year of 2-Ik. Was this alignment intentional? If we are ready to accept the relevance of one galactic source, are we then ready to accept another for its chronological characterization? The nature of the years for the Linear Count have been neglected, but it is within the years of any calendar that the significance of time as a measured frequency must ultimately be accounted for.

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2012 Summary Epilog

Many have gone far out of their way to prove to themselves either thru a scientific means, or by an intuitive or emotional conviction that there must be something to this whole "2012 Mayan Calendar Business." But many of these people don't even want to know the first thing about the Mesoamerican Calendar, which would also include by default an understanding about its variations that were practiced historically throughout time, by the various natives of those ancient regions. Typically, this kind of crowd just wants to make some kind of statement about the religious and spiritual nature that concerns the meaning of life, and how this is played out aesthetically in the various works of art, and thru the world's ancient religious artistic traditions. These themes are supposed to contain the mysterious symbolism's that can offer the alternative world view that seems to be missing so much in western culture with its current strict conformity to the reason of the intellect; and for all of their beauty indeed this art work can be used for this purpose.

For this reason, the unique and hallucinogenic quality of the ancient Mesoamerican artistic tradition has recently become more and more popular among seekers who deem to know the outcome of the future, in the terms of an ancient thematic unfoldment that might have been predicted by the great ancestors. Indeed, in the past, the idea of prediction was supposed to be an art form that often relied specifically on astrology, and other kinds of omens such as dreams and clairvoyance, to help assess and amend the trying situations of the present, and to also hopefully divert undesirable affairs and difficulties in the future. In the past, the reliance on the subject matter of religious philosophies, and their attendant iconographies were of course much different then that of today, since of course the evolutionary phase of consciousness was much different back then in those historic times as well.

Concerning the magical hallucinogenic quality of the Mesoamerican Iconography, there also indeed seems to be something in it that is lacking in the other parallel historical religious iconographies, like that say that can be found within ancient Egypt, which also had a calendar system, but not one that has become anywhere near as popular as the subject of the Mesoamerican Calendar. This is despite the fact that the Slip Cycle or "Wandering Year Concept," has its parallel in that ancient civilization with a 1460-year Sothis Cycle. But for some reason we don't hear as much about ancient Egypt. The reason is that Mesoamerican Iconography carries with it a kind of profound martian aggression that is not seen paralleled too much in the other ancient civilizations. This is not to say that other ancient civilizations are not interesting, its just that some of the superficiality that can be found in the study of the past and its inclination towards tribal organization, is for some reason often times lost in the magical outlines of the Mesoamerican artistic tradition. Indeed, the aspect of the humanistic tribal organization aspect is lost in those magical Aztec and Mayan outlines of that historic artistic trade, showing indeed that perhaps a great sense of inner individuality was in fact being discovered there in those times, as is conferred and conveyed through the profound symmetrical iconography from ancient Mexico.

In terms of refinement however, hardly anything approaches the artistic detail supplied to us by the Greeks and the Romans, but this is not too much the subject matter of New Age introspection due to the fact that the calendar that comes from those historical era's, tends to represent the ridged pattern that has amounted to our current conundrum for the intellectual assessment of time, reality, and the discrepancy of the individual who experiences it. Therefore, the particular refinement of the European artistic tradition is negligible, even though there are those professionals who spend so much time immersed in it that the Mesoamerican tradition is but an afterthought. But yet, it is from these ancient European traditions that had once carried the seed of the astronomical / astrological traditions that are supposed to astound our senses with their depth and profundity - but they don't. The reason they don't, is because the aesthetic contours of the great works of art that reach us from some of these ancient destinations, match too successfully the aesthetic contours of everyday waking reality. Unfortunately, this is also true of ancient Egypt in some cases. Surely, a good museum visit will always stir the senses, and no doubt with great awe. But the impact of the Mesoamerican Iconographic Experience is moving while just looking at it in a book. For this reason, there can be no doubt that this is why there is currently to be more on Mesoamerican Culture found on the Internet movie files, and on everyday reading websites than any other ancient culture combined.

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Therefore, this shows that ancient Mesoamerica has become for us what it in fact always was: "A great journey into the unknown, and an experience with the revelation found in personal perceptions." Most all ancient culture conveyed this great personal experience as well, however as earlier stated, the Mesoamerican Iconography tends to carry with it a kind of martian aggression not so prevalent in the other ancient works - we know that this is the result of drug use in ancient Mexico. Therefore, we should not be too surprised that the human mind might seek to recreate, and relive this surge in multidimensional growth that had come about historically thru the use of hallucinogens with their ceremonial use. Also, strangely, we should not be too surprised to find 'salesmen' selling this artistic tradition off as a polite an entertaining aesthetic alternative to everyday waking reality, which is found in the form of books that only mimic the calm and self assuring mood usually delivered to us in the Asiatic teachings of Buddha. For this reason, the Mayan Iconography has become part of the culprit of this movement because it conveys this kind of Asiatic serenity as well, much more so than the Aztec.

In the past, researchers struggled to find the hidden meanings buried within the multiple Mayan glyphs that decorate the stela found throughout the territories of the Maya world. Now, just recently, researchers continue to become more familiar all the time with what those soft globular, bucked tooth smiling faces are actually saying, at least in a hieroglyphic sense. However, despite this progress, the whole story of the mood of the ancient Maya lands is to be really, really hard to pin down. But, admittedly there indeed tends to be a great deal more of the needed personal sense of 'happiness' that is expressed in the preeminent Mayan Facial Iconography, than is really to be found anywhere else in ancient Mexico, except of course for the ancient El Tajin. The smiling "Remojada's," from the the ancient Tajin area appear very happy to me; I have no problem with the expression, but are they actually Mexican? Once again, it is this light-hearted feel that comes about through a glance, which makes Mayan Art a great sell for the "New Age Feel Good Experience."

But what can't be fully acquired internally, can be compensated for externally through technology: This is done and has been achieved recently through the intricate mathematical science of the Mayan Calendar, which typically involves time periods beyond and outside of our human recognition! This aspect of the ordeal really is unfortunate, because some of the more solid and accessible elements of time keeping, and their periodic foundations (which are at the bases of astrology) are to be found locally, and within the human lifetime. Instead, many just are subject to become 'dazzled' by these staggering time periods, which are not to have any impact on our lifestyles. But, then again that is in fact the argument, is it not? The argument is that these time periods are in essence a kind of ancient "Milankovich Script," which has the details written within the preeminent numerological cycles of the calendar, which are at the very bases of the Galactic Evolution where our sun, and its solar system reside as an integral part and function; and which we experience thru the seasons of time that are a part of even greater cycles and seasons that amount to the life cycle of the earth.

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When in coming to the terms for the comprehensive study of Native American belief systems, what we find historically is the inherent propensity towards an analytical assessment of reality that seeks expression through many layered symbolism's that attempt to touch upon a number of multifarious truths all at once. This shows the capability, and a tendency to view many realities simultaneously, with an added intent to express as well, the lingering interrelationship found within all things. In the more advanced cases, this then amounts to a massive consolidation of information that seeks expression in the multidimensional art forms like that which arrive to us from out of Mesoamerica. Within the massive compilation of astronomical information that was gained over the centuries in Mesoamerica, it can be seen that the need to wholly integrate the various systems of thought into the perpetual unfoldment of the iconographic displays had resulted in lacing the symbolism's with esoteric contours that would contain the intended message about the contrived insights regarding the unfoldment of astronomic time. To this degree, some of the monuments indeed are to be "time capsules," made specifically for our decipherment.

Above, an attempt was made to identify the pertinent possibilities, which would show indeed that the 2012 Legacy is possibly just that: "A Legacy of Our Times," and not one of some other astronomical era hundreds of years into the future. With this possibility, certain aesthetic artistic details as are to be found on the ancient monuments can perhaps provide some basic clues, but to suggest that all of this is all just some kind of 'cosmic graffiti' that alludes to the coming of 2012 is not really of course, the insistence. However, the one clue that was just recently outlined above with the sarcophagus lid as perhaps demonstrating a Saturn and Jupiter planetary opposition, does go far to suggest a pertinent cycle relating to the unfoldment of Katuns with their 19.72-year cycles, which match the progressions of Saturn and Jupiter. What we might learn in this case, is that it is not the principal conjunction phase of the two planets that was feared as an omen to be dealt with, but rather the opposition, meaning that this might be what the unfoldment of the 5125.366-year Baktun cycle is partly based on: 260 Saturn / Jupiter Oppositions. If this is the case, then the up coming planetary opposition (one of which we are already seeing) will show the effect that was in essence being pointed out by the Maya. The problem is that we just cant really ever say what exactly that was to have meant to them, unless we had some written evidence. The argument then should be that these opposition cycles perhaps have an effect on the stability of the sun, which would be a knowledge derived from ancient prehistoric times past and beyond our imagination. In essence, this would require an integrated knowledge of various planetary, and solar cycles coming finally together at once, which is supposedly demonstrated with the expected outcome of the 2012 13-Fold Baktun legacy.

   From there we move to the Torteguero Monument 6, which has recently provided some evidence towards at least showing for a 5125.366-year cycle, which is further confirmed with mention of the dark enemy god " Bolon Yokte Ku." The presence of the deity was to always be an indicator of discord, and even environmental destruction just as is demonstrated on the last page of the Dresden Codex. Therefore, the element of darkness is by default introduced with the so-called ending of the Baktun Cycle, which in and of itself as I had demonstrated is related to the notion of a 52-year destruction possibility, when the Corrected Count calendar was realigned to the seasons. This is to say that the 52-year cycle, carries the seed of fear about destruction that was then meted out into the larger cycles of the Long Count Calendar. Now, in saying this, the only other argument that would distract such a notion is that a true solar cycle relating to some multiples of 5125.366-year periods was indeed understood by the very ancient astronomical Maya. This is to say that indeed, they understood the cycles of the sun and that the warning is supposed to be very specific with regards to the threat that may come about to the environment.

The argument then progresses into believing that the current strain on the environment that is now being witnessed is indeed to be understood as unprecedented; there is something to worry about and this IS unusual. The problem is that it is the job of science to always convey that "nothing is unprecedented," because in the past that's all that religion ever insisted on, in order to prove its point, and for the task of being of any worthy influence upon the masses. Therefore, we have no choice but to simply ride out the storms that are currently played out in the field of politics, and the scenes of destruction that plague the environment. This is because nobody can fully predict the future, nobody ever has, nobody ever will.

These ongoing failures regarding astrological predictions and their outcome, therefore brings us back to the significance of astronomical alignments, and the general counting of time as being part of a sense of personal awareness about one's self, within one's environment; this however is by default in many cases an ancient astrological perspective as well. With this inherited astrological / astronomical notion about the Mesoamerican Calendar, which includes the positions of the stars, to within a particular regards of the sun and planets as well, and also in accordance with the signs of the 260-day Tonalpoualli, also then amounts to understanding something about the ancient minds who assembled the system together in the first place. Therefore, coming to terms with the stellar orientation of our ancestors is of the essence when reviewing the whole 2012 Calender Legacy. Their desire to learn and assemble a notion of the universe is not only, not that different from our own contemporary need to do so, but when considering the great variability within the ancient progression of human consciousness, the need was perhaps even greater. This implies a fascination and understanding with the outward universe that maybe we don't have. For this reason, the opportunity to study and reveal every aspect of ancient civilization beyond any personal preferences is what is in demand with this study of Mesoamerican Cosmology, because the reality of the matter is that we are studying them - not us. This is why its supposed to be so interesting.

All original information Copyright. 2011 Matlactli Omome Cuauhtli / Tonal Inquiry Mesoamerican Experiences