Feathered 2012

                                      Feathered 2012: Resurrected 2013
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                                                                                                The Most Recent Analysis by: Camden M. Andersen
                                                             Officially released on: Sunday, August Fifth, Two-Thousand Twelve
                                                                        The day sign: "One Dog" from the Corrected Count
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Introduction

Part One: Time as a Dragon in Ancient Mesoamerica:
The first part of the exploration concerns the meaning of the most unique god to the region of ancient Mesoamerica in the form of the Quetzalcoatl Dragon, or what is more commonly referred to as the "Feathered Serpent." The goal is to outline this ubiquitous iconographic manifestation as the principal of the fecundate heavens in the form of the Milky Way Arm as it was seen within Mesoamerica, as a being symbolizing the renewed earth and yearly seasonal cycle. The bases of the deity was likely to have emerged earlier from the bases of the Fire Dragon concept, which can be designated as a twin of the Feathered Dragon, which when considered together can amount to a symbolism of the dry season (fire) being transformed into the rainy season (feathered). Various lines of poetry from native sources are consulted to show the seasonal connection of the calendar cycles associated with the deities found within the ceremonial rites of the 365-day year.

Part Two: Resurrecting the Andromeda Galaxy from out of the depths of ancient Mesoamerican Cosmology
This second part chapter with its primary goal, emphasizes the centrality of the Andromeda Galaxy as is found below the Milky Way Arm as formally serving as the cornerstone for the initiation of the spring time rainy season. Here is the location of the Stellar Mesoamerican Rain deity, as it appears in iconography as a solar marker of the new rainy season. The centrality of the Andromeda Galaxy in Mesoamerican Astronomy, is here being attempted to be revealed through various pieces of ancient iconography, and even possibly through some modern literature, via a statement by Carlos Barrios as it is to be seen rewritten on page five below.

Part Three: Source of the Xiuhcoatl: The Fire Dragon that was born from within visions of the Ancient Mesoamerican Night Sky
The intended message of this particular third chapter part fell far short of its initial intended goal. However, it is also very true that a complete explanation on the properties of the "Mesoamerican Astronomic Fire Dragon" would probably demand the study time and room of a whole book, which would take more than a year to complete. Therefore, I was forced to reduce the attempt profusely, and ended up simply pointing out that Dual Fire Dragons are a result of the dual end points of the Milky Way Arm as seen from side to side, and or from horizon to horizon. Even though of course, their legacy evolves all aspects of astronomic transference of the planetary bodies, and the solar outlets as they are seen from the earth and sky in the form of the celestial paths and horizons. As a preliminary introduction to the Fire Dragon, the unique discovery of the Blom Plate was used for its clear representation of these dual beings. Great risk was taken in the revelation being put forth by this author , which goes as far to state that the image of the Skeletonized Sea Bird emanating from the direction of "7-Macaw," is in actuality a dual representation put forth by the ancient artist, which was intended to indicate the likeness of the "Oar Fish" as well; meaning that it is in fact a dual image concerning aquatic sea animals. This in fact is provable, and is indeed proven through certain forms of constellation imagery, where the beached Oar Fish is a symbol of the silvery white Milky Way Arm as it moves through the skies. Meanwhile, the rest of the Blom Plate design is an exact replica of the full sky heavens, which displays a pyramid mountain in the center that rises to the pinnacle of the stellar zenith. Then the bases of the Celestial Fire Dragon was reinforced by the structure of the recently unearthed Rosalia Temple from Copan.
Part Four: The Saturn Caliper, and the Uranus Principal: The Planetary Cycles of Time found within the Mayan Linear Calendar
Making sure that the subject matter is maintained within the confines of calendar studies that pertain to the "Mayan Linear Long Count Theory," reinforcements were added, which include recent discoveries by the author about specific Mayan Calendar symbols, and how they pertain to celestial coordinates of the year, and how the bare numerical value cycles from the Linear Theory, embody celestial planetary integers. The demonstration is meant to help achieve an awareness that both of the numerical factors pertaining to both the Corrected, and the Linear Counts are essential elements of time keeping in the realm of ancient Mesoamerica.

Part Five: The Discovery of the Linear Long Count and the base date of 4-Ahau, 8-Kumku
Nothing of the Linear Theory would have been the same if it were not for the work of the late Ernst Forstmann and his work s from the turn of the century, which were further reinforced by Eric S. Thompson and his eventual creation of the GMT 584283 Correlation; which of course as most all know is the bases of the December 21st, 2012 Legacy. The early contributions of John Goodman are explored in relation to Forstmann's previous discoveries of 4-Ahau / 8 Kumku from the Dresden Codex.

Part Six: Dating the Saturn Caliper: The establishment of the Corrected Count Haab dates, as the bases for the current closing Linear Count Baktun Cycle of 13.0.0.0.0.
With the revelations pertaining to the discoveries of the 4-Ahau / 8-Kumku date, we are then directed to find out what these various celestial alignments were generated from in terms of dating a placement of the 5125.366-year cycle, which in fact could be placed anywhere within the space-time orientation of the heavens. A winter solstice conjunction with the Galactic Center certainly could have been a main reinforcement, however, it is in fact the Haab Dates of 8-Kumku, and 3-Kankin, which keep the subject matter ripe for investigation and discovery. Indeed, it is demanded that we confront the meaning of the Haab Cycle beyond the erroneous notion of what has been recently called "Transient Realities." If in fact the 18-symbols are really a 'cycle of rain' as their Mayan etymology tells us, then indeed they are seasonal. Here in this very important Part Six will be reveled the reason for the 8-Kumku, 3-Kankin alignment not previously mentioned by Forestmann in his time. Inevitably, the chronology of the Mesoamerican Calendars must be corroborated to the heavens and the constellations found there. One of these preeminent stellar constellations is the tree. Some of the numbers in this section, as well as throughout the whole treaties may be hard to follow. Be wary, and ready to repeat reading when and if necessary.

Part Seven: The Mesoamerican Three and the Kankin Tree
Further aspects of the chronological alignment of the calendar to the heavens are explored thru various pieces of Mayan, and other Mesoamerican iconographical resources. The meaning of the number three is undertaken, while the Yucatecan word of "Kankin" is explored, along with its variation of being a dog symbol that is related to the underworld journey of the sun beneath the Milky Way during the early spring months after the winter solstice.

Part Eight: The Muan Bird in the Kankin Tree
The next Haab Month after Kankin, is of course the 15th Haab of "Muan," and referring to the Muan Owl-Bird is the premier symbol of the rainy season in Southern Mesoamerica where the Maya once dwelled. Various iconographic bird images are explored while the inconvenient association of the Mayan bird image in general to 7-Macaw, is debated and related beck to the principal of Itzam-Yeh. The cosmological aspect of the bird imagery in ancient Mesoamerica as pertaining to rain bearing is emphasized in order to reestablish the seasonal basis of the Haab symbolism as it relate to the month of Muan. Meanwhile, objections of this view as they were formally presented by Eric S. Thompson, in his work' "Maya Hieroglyphic Writing," are compiled, whereby it is apparent that Thompson eventually becomes 7-Macaw in the tree.

Part Nine: The Mesoamerican Equation of Time
One whole Chapter was tossed out to get to the point and save time, whereby in Part Nine we explore the whole probability of the 13.0.0.0.0. baktun Legacy as pertaining to a intersection of time sequences that are related to the two fundamental variations of calendar time counting: Linear and Corrected. For this reason, it becomes of good cause to explore the meanings of the various day signs involved in the equation that are supposed to mean anything. However, such an undertaking is of course somewhat incomplete in such a small section, in comparison to the massive amounts of history and meaning that lie behind them. Therefore, some degree of interest must be exercised with regards to getting the needed value out of this section, so that it is understood that much more work is needed before more can be corroborated.
Part Ten: The Linear Mayan Calendar Cycle of 13.0.0.0.0. "What is Really Happening?"
Finally, the question of what is happening with: "The Linear Count" is asked, since it is this particular formality that has been causing such a controversy in the modern psyche, with such apprehension about social change within the typical format of "End Times Sensationalism" so much favored by the Biblical community to remind of us of our sins. Truly, our greatest apprehension would be an economy that doesn't seem to be holding up to the enormous numbers of people being brought into our over sensationalized "financial nest." Despite the obvious, many still need a frame of reference that describes our future in relation to an ancient dictum pertaining to time keeping, which for some reason should spell out the ultimate prediction of our earthly fate. It very well may be that much of the current hysteria about the Mesoamerican Calendar cycle has to do with the fact that these ancient religions were openly based on human sacrifice, and it would appear that the complicated mathematics contains a truth about a former way of life that would dictate the needed circumstance to bring about the impending revolution within the human psyche. For that matter, it can not be denied that there does seem to be some kind of message about how the ancients felt about population expansion and its political control thru religion. The last part of this section once again skims over the general idea of a dual chronology as intentionally serving two different community purposes, much of which has already been explained earlier in the parts above.

Part Eleven: Final Words and Personal Dedication
Finally, in the last part I seek to once more demonstrate the plausibility for a dual calendar system thru the analysis of the most recent finds in the archeological field of La Corona, which displays the dog variation of the Kankin Glyph. This part is also reserved for a personal dedication.

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                         All original information Copyright. 2012 Camden M. Andersen / Tonal Inquiry Mesoamerican Experiences

                                                                   Part One:
                                                                     Time as a Dragon in Ancient Mesoamerica

In Burr Cartwright Brundage’s 1982 book “Phoenix of the Western World: Quetzalcoatl and the Sky Religion,” that now deceased author of Mesoamerican studies had previously delved exclusively into the mystery of Quetzalcoatl, specifically through attempting to designate the massive assortment of that ancient deities many manifestations and avatars. In his resolution to the foundational mystery, Brundage somehow through his own personal ability, then had come to the conclusion that Quetzalcoatl was to be the principal Mesoamerican metaphor of the night sky. His insight for all of its accuracy almost seemed incomplete however, and neatly stifled in order to redirect any amount of attention away from the fact that the image of the full sky Milky Way Arm is this principal metaphor that details the night sky specifically as a Celestial Dragon. He never mentions this fact, and even though it might eventually become apparent to the researcher, the fact is that it may never become apparent to anyone of any great or small consequence who might attempt to inquire about the nature and origin of the Feathered Serpent iconographic image.

There is however, one redeeming aspect about this apparent omission from Brundage, which can help to serve along with some of his other incomplete insights that are offered in his classic book, and this comes about with the realization that the ancient Mesoamerican night sky was literally full of dragons, at least during those times when it was formerly observed within the hallucinogenic skyward perceptions detailed by the ancient Mesoamerican star seers. As well, those many dragon maws that are found above also previously acted as doorways into many hypothetical underworld portals, and which then would have served to focus as reemergence points for various planetary, and calendarictic solar cycles. Historically, this ancient Mesoamerican Celestial Dragon concept might have more accurately been described through the iconographical metaphor of the “Xiuhcoatl,” or what is called the (Fire Dragon) even more readily than the concept of the Celestial Feathered Serpent. The concept of the Fire Serpent is probably no doubt older than the Feathered Serpent, and probably served as the precursor to the Feathered Serpent since the qualities of light and fire, which serve as the bases of the Celestial Milky Way perception would have been utilized much earlier. The Feathered Serpent was probably the result of a metaphor designating the seasonal transformations brought about through the advent of rain that implicated the nebulous Celestial Milky Way Dragon as being perceived as feathered, as opposed to being on fire. Therefore, metaphorically the ‘Fire Serpent’ would have then later possibly become an expression of hot and ‘dryness’ with respect to the more fecundate concept of the Feathered Serpent. However, only actual history could ever tell the true tale of conceptual initiation.

In respect to this point, many people have taken to the belief that the undulating serpent heads as they are seen upon the pyramid of Quetzalcoatl at Teotihuacan, should represent this interconnected duality that is found between the two separate conceptualized Feathered and Fire Serpents, and therefore should serve as being symbolic of the natural process of condensation that concerns water and fire, heat and moisture. Moreover, within certain lines of poetry, we have what has become a more recently garnered and conceptualized interpretation about the transformation of the “Fire Serpent into a Feathered Serpent,” which spells out the turn of seasons from dry and barren, (the winter), into the more desirable realm of wet and fecundate (the spring). In just such a case, one author, Pedro Armillas, in a 1947 Spanish written article "La Serpentine Emplumada, Quetzalcoatl y Tlaloc," (Florescano,1999:265) had sought to find a correlation between the poetic recollection of these two iconographic deities as they appear upon the particular pyramid foundation at Teotihuacan, within a poem that is found in the second book of the Florentine Codex on (p. 240) called the “Song of Xipe Youallaun” (The Drinker by Night) deity, which was the yearly representative of the newly initiated annual spring season that is to be blessed by the rains.

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For that matter, the second book of Sahuguns Florentine Codex (The Ceremonies) is an important testament to the seasonal nature of the eighteen 20-day month cycles in Mesoamerica, which documents clearly the spring time rituals and dedications to the earth in the 4th Metztli cycle of “Huey Tozoztli when the Lords of Corn, “Centeotl,” and “Chicome Coatl,” (and esoterically Quetzalcoatl) were honored for their new rebirth in the spring. Many researchers in recent times have attempted to misread, and mislabel the seasonal functionality of the eighteen 20-day Feasts of Mesoamerica with the attempt to confuse the yearly 20-day month cycles with an ongoing and uncorrected ‘slip-cycle’ approach that would end up eroding the necessary understanding about the yearly seasonal, agricultural, and ceremonial feasts, as they were carried out throughout all regions of ancient Mesoamerica. Such a kind of slip cycle would intend to imply that springtime agricultural rites and deities would, or could be found at any time of the year right along with the 20-day month-symbol that has slipped out of place upon the given hypothetical uncorrected calendar chronology. This is simply not true, and is a misinterpretation and misunderstanding of how the Mesoamerican Calendar functioned not only in the Aztec world, but in the more ancient Mayan world, and therefore in places such as Teotihuacan as well.

In the depths of ancient Mesoamerican ritual antiquity, the necessity of rain had prevailed over all natural provisions that would account for the challenges of worldly survival, and principally for the requirement of feeding oneself. This requirement included as well that of whole communities. For this matter, the supply of rain to the larger communities was eventually designated as a royal responsibility, and hypothetically it is clear that the sun kings of Mesoamerica were indeed the ‘rain kings’ as well. This is made clear with the height of the summer rain season being marked by the “Small and Great Feast of Kings,” found in the time of our summer month of July. In the Mayan Calendar feast system, the civil year had begun at that southern region monsoon time of summer with the month of Pop, which can vaguely mean: “Mat of the Ruler.” However, despite the monsoon nature of the Mesoamerican summer season, the initial vital spark of life that was felt throughout all of Mesoamerica was that of the season of spring. The spring was the time of the rebirth of biological life through the rains. This was clearly demonstrated to them through the annual rebirth of many animals such as principally the rabbit, which breeds profusely as a symbol of the earth’s fecundity. This earthly fecundity and biological germination is the expression of the seasonal spring, and the rebirth of earthly life that is found towards the spring equinox.

Stylized Mirror Backing from: The Cleavland Museum of Art
   The backing of this iron pyrite mirror from Teotihuacan, 400 to 700 CE, is designed with the three various deities who symbolize the annual rebirth of spring, in the form of the Flayed God (Xipe Totec), the wind deity (Ehecatl-Quetzalcoatl), and the earth-water mother of the caves (Chlachihuitlique). The two male deities face towards the mother goddess of spring and terrestrial waters so as to gesture her centrality like the upward pillar of the spring equinox. The scene has a seasonal element, and therefore by extension a specific calenderictic aspect as well, which would show that even as far back as Teotihuacan times that the seasonal cycle of the 20-day ceremonial cycle was generally the same in its seasonal mode as to when it was discovered by the Spanish in 1521 CE with the Mexica cultures. This seasonal conceptualization is further provable, and here determined thru the stellar constellation form expressed in the 'Three Stones Concept', which is in the center of the circular mandala. Below the three stones are the 'upper serpent lips' of the rain deity. From the bottom center of these lips there is an apparent hole, from which the celestial waters spill downward to become the terrestrial ocean. The three stones, and the apparent hole, are located in an area where the spring equinox currently resides around the stars of Cassiopeia. Historically, the spring equinox in the time of 500 CE was slightly to the left of the diagram, further east around the constellation of Aries. Such seasonal and stellar correlations would demand calendrictic correspondences and correlations, proving that corrected counts were being used during even the time of Teotihuacan.

   In the ritualistic conceptualization of the ancient Mesoamerican mind, the nature of the seasons were accompanied by the stellar constellation images that appeared after the sun had set, and as well by the location of the sun among the stars at those various times of the year that dictated the seasons. Currently, as the sun moves into the time of early spring i.e. our February, the constellation of Cassiopeia-Perseus (which is found in the center of the Milky Way Arm) can be seen in the north-western skies as it falls backwards into the western horizon. To the Mesoamericans, this dual constellation resembled a body falling backwards as if drunk. It is from this drunken inclination of the star pattern, which is finally to be seen as capsizing below the western horizon that the two deities of Quetzalcoatl, and Xipe Totec had both eventually gained a reputation of exhibiting drunkenness; and it is with this stellar affiliation as well that both of these deities are crowned with a conical cap that resembles the stellar Cassiopeia. (From the Author: June 1986) Moreover, it is from the poem in the Florentine Codex called, “The Song of Xipe Youallouan,” which describes the god of spring within his annual spring feast, as the ‘Drinker by Night’, whom in fact was to be formally designated as the provider and grantor of the initial spring rains that brought forth the essential sustenance in the form of the new agricultural foodstuffs. The details of the ghastly ritual of the spring time god are related to a conceptualized inner explosion of psychic energies that resulted in the new beginning of the spring time year. In this sense, the new rains are considered as both a psychological, and as well as a physical transformation of environmental properties as exhibited by this ancient Mesoamerican springtime deity, whose drunken stellar image can be seen falling backwards in the west just after night falls in the spring even in our age of astronomical observation. (Authors Personal Insight).

    However, it is through the apparent reevaluations, and the ongoing reinterpretations of the original “Song of Xipe Youallouan,” found in the Florentine Codex that the seasonal insinuation of the conceptual “Fire Serpent turning into a Feathered Serpent,” has surly come to be contrived from in the most recent decades. There are at least 3 or more immediate reinterpreted versions of the poem-song that can be found within various modern works that reiterate the initial Nahuatl orthography that was written for the Florentine Codex earlier in 1550 CE. The interpretation found below that is here given to demonstrate this point comes to us from the author Robert Barlow in a 1963 publication, and which is also found within a recent edition of Duran’s “Ancient Calendar.” Beneath Barlow’s interpretation listed below (example one) is also to be found the actual Nahuatl orthography from Sahuguns initial delivery found within the Florentine Codex of 1550 CE (example two) that should help to set the record straight.

Our Lord, Xipe Totec Youallouan, The Drinker by Night: His Song (example one)


Thou Night Drinker,
Why must we beseech thee?
Put on thy disguise:
Thy golden garment, put it on!

My Lord, thy jade water has descended
The cypress has become a quetzal-bird:
The fire snake has become a quetzal-snake
And has left me.

It may be, it may be, that I go in destruction;
I the tender maize plant,
My heart is jade
But I shall yet see gold there.
I shall rejoice if it ripen early.
"The war chief is born."

My Lord, let there be an abundance of maize plants
In a few places at least.
Thy worshiper turns his gaze to thy mountain,
Toward thee.
I shall rejoice if it ripen early.
"The war-chief is born."

Barlow: 1963, p.186 Quoted in: Book of Gods and Rites and Ancient Calendar p.173

                                         Our Lord, Xipe Totec Youallouan, The Drinker by Night: His Song (example two)

                     The night is here inebrious                                            Iyoalli tlahauna, iz

                                                                    Why have you to be coaxed?                                         Tleican, timonenequia
                                                                                   Array yourself                                                        xieia quimitlatia

                                                            Consume yourself in garments of gold                                teociuatlatlaquemitl

                                                                                          My Lord                                                              Noteuho

                                                                    Bears jade water on his back                                         achalchimmamma

                                                                         In the middle watercourse                                            tlacoapana

                                                                         His way of coming down                                              atemoia

                                                                         Precious Cypress Tree                                               quetzallahuehuetl

                                                                         Precious Snake of Fire                                               quetzalxihucoatl

                                                                       Want has abandoned me                                           nech iquinocauhquetl

                                                                           Let me take pleasure                                                 Ma nieiahuia

                                                                              Let me not perish                                                     nieia, nieiapolihuiz

                                                                             I am the tender corn                                                  niyoatzin,

                                                                      Of jade is my heart made                                             chalchihuitla noiyollo

                                                                     The gold [of rain] I shall see                                           teocuitlatl noco ittaz

                                                                     My heart will be refreshed                                             noiyolcehuizqui

                                                                   The fledgling man grow firm                                           tlacatl achtoquetl tlaquahua

                                                                      The man of war be born                                               otlacatqui iautlatoaquetl

                                                                               My lord of Corn                                                       Noteuho Centla

                                                                            With face held high                                                   coxiaia

                                                                       Feeling groundless fear                                               ilihuiz zonoa

                                                                            I am the tender corn                                                  yioatzin

                                                                  From upon your mountain top                                         motepeiocpa

                                                                    Your Lord beholds you here                                           mietzhualitta moteuhoa

                                                                  My heart will be refreshed                                            noiyolcehuizqui

                                                                   The fledgling man grow firm                                           tlacatl achtoquetl tlaquahua

                                                                      The man of war be born                                               otlacatqui iautlatoaquetl


Sahagun, Florentine Codex Book Two: The Ceremonies. p.240

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Clearly, the first interpretation from Robert Barlow found above for the ancient poem-song that was published in 1963 is a highly imaginative reconstruction of the original Nahuatl orthography, earlier published in 1550 CE by the Franciscan Priest Frey Bernardino de Sahugun. In fact for that matter, it is unfortunate to mention that the 1963 edition is very far off the mark of a real interpretation of the original Nahuatl. Indeed, in many parts it appears improvised. However, it would also appear that in the second example, which is supposed to be a more firm and strict interpretation of the original Nahuatl, (via the original 1550 CE Spanish interpretation) that there might nonetheless be a rigidness that is accidentally suppressing certain qualities of an ancient poetic expression, which are possibly lost thru misunderstood religious concepts.

For the particular passage of interpretation that breeds concern: “The Fire Serpent has become a Quetzal Serpent,” we see below it in the more authentic version (brought about through Spanish orthographic analysis) that the passage about the transformation of the ‘Fire Snake into the Feathered Snake’ was simply brought about through the Nahuatl word “quetzalxihucoatl,” i.e. Feathered (or precious) Fire Serpent. The passage reads as a dual statement or couplet regarding the coming down of the rains via “the precious cypress tree," and the "precious fire serpent.” If we are indebted to produce a new and broader interpretation of the Nahuatl poetic couplet, we might be forced to examine the statement as a dual reference to a cross that appears within the heavens made by the upward / downward motion of the (precious cypress tree), and the side to side / horizontal motion of the (precious fire snake) i.e. the Milky Way. These two intersecting motions could also refer to the various solar positions found within the year that produce the most significant amounts of rain; those being the spring equinox and summer solstice.

Clearly, the true map of the heavens gives rise to the symmetrical notion of a full-sky celestial cross, which in turn marks the boundaries of the four cardinal points and their counterparts in the form of the solstices and the equinox's that take place in every 90-day period. What hasn't been the subject of a more complete understanding within Mesoamerican Cosmological studies is that the conceptualization of a cross in the skies is cardinal to a more through understanding of the ancient religion, and its use of the calendar with its seasonal functionality as a bases of survival and timekeeping.

With the literary differences found between the two examples given above, it would seem that previously for the purpose of interpreting the intricacies concerning the alternating dragon heads as they are found upon the pyramid of Quetzalcoatl at Teotihuacan that a priority has been delegated upon the earlier interpretations of the poetic “Song of Xipe,” that could reinforce the inherent meaning about the annual change of the seasons from winter into spring. Possibly for the reason of Pedro Armillas with his 1947 article, this annual change from the seasonal winter into the spring transformation has been typically thought to be found between those two dragon head sculpture formations as they are seen upon the Quetzalcoatl pyramid at Teotihuacan. However, to drastically rearrange the Nahuatl orthography in the way that Barlow had attempted in (his) “1963 Song of Xipe,” could seriously violate the intended meaning of the original ancient version of the poem and its final written formulation. Or, on the other hand, it could also bring about a lost amount of content that would help to deliver the ultimate multifarious interpretation for the poem. For that matter as well, it is also quite true to say that a rediscovery and a dissertation on the distinct relationship, which is to be found between the Mesoamerican concept of the Fire Dragon and the Feathered Dragon, is especially desirable, and especially for the calendarictic significance that can be found concerning the change of the seasons from the dry winter (Xiuhcoatl), to the wet fecundate spring (Quetzalcoatl). Due to some of these early investigations by Armillas and others, in recent times these two dragons have now come to be loosely related to the suns course thru the dry season, which then is finally to return to the tropical rain belt in the form of the summer monsoons that give birth to the lush tropical rain forests of southern Mexico.

_ Pedro Armillas, seeking an explanation for the feathers covering the serpentine bodies in this monument, recalled in a little song dedicated to Xipe Totec, the Mexica god of springtime and vegetal renewal, which shows the identification of quetzal feathers with vegetation. In this song, Xipe Totec is asked to make the rainfall “so that the earth will change its cloak of fire, the (xicoanahualli), for that of the quetzal serpent, (quetzalcoanahualli); who rains down its water of precious stones so that the Xiuhcoatl, the fire snake, the dryness turns into “Quetzalcoatl,” [i.e. implicating] the earth covered with vegetation. There are also Mexica sculptures with mature cornstalks growing out of serpent scales.


Enrique Florescano. The Myth of Quetzalcoatl p.148

   The pyramid of Quetzalcoatl shown above , is located in an area now called the Ciudadella within the city of Teotihuacan. The pyramid is famous for its layered talude-tablero style architecture, which displays alternating heads of the early Mesoamerican Quetzalcoatl, or the Feathered Dragon archetype, side by side along with other alternating heads of the early Teotihuacan "War and Rain Deity," which is usually known and referred to as 'Tlaloc' due to the characteristic "Goggle-Eyed" designs that peer outward at the observer. However, there are subtle differences between the typical Tlaloc mask and the one displayed here on the pyramid. In truth, the Tlaloc aspect emphasized here is that of the "Lord of the Agricultural Year," as is to be indicated by the "Year Arrow Crown" displayed atop of what appears to be a Serpent Head and Maw, which also has two round eye's that peer out at the observer. For this reason, there appears to be a combined iconographical element that binds the Tlaloc imagery to the lower "Serpent Head," and which then is in turn to be further blended with to the alternating Quetzalcoatl Serpent heads. For this reason, the two alternating heads have come to be regarded by some as being opposites, so that the so-called War God Tlaloc head has often come to be regarded as the classic Fire Serpent or "Xiuhcoatl," while the Quetzalcoatl Head is the Feathered Serpent from out of the agricultural fertility cult. Following the opinion of Caso, and Bernal, scholar Karl Taub argues that the alternating head symbolism here refers to the dual aspects of the ancient Teotihuacan state, with the "Feathered Serpent Heads" connected to fertility and internal matters, while the "War Serpent Head" is representative of the military matters of conquest and the empire. (Florescano, 1999:8) In truth, both deities are implicative of time, agriculture, fertility, and seasonal transformation; and thus by default as well do indeed refer to the expansion of the mighty economic empire and the astronomical process of time in which all civilization flourishes.

Due to the iconographical intricacies of the so-called “Tlaloc Head,” as it is depicted upon the Teotihuacan pyramid, the accuracy of the argument pertaining to it as being the more familiar conceptualized “Fire Serpent,” as it is usually seen in within the later Mesoamerican iconography is here being disputed for a further analysis. Apparently, the Teotihuacan figure could be regarded as at least being somewhat related to the Fire Serpent, but in actuality the origins of this particular “Tlaloc Mask,” are most certainly related to the ancient Zapotec rain deity “Cocijo.” The name Cocijo (Cociyo) means “lightning,” and therefore by extension the Zapotec rain god is related to the concept of light and fire, as well as to the lightning of the rains found at the 4-quarters of the year. For this reason, esoterically Cocijo is a solar deity that absorbs an earthy facade and seasonal functionality. Later, the historical Teotihuacan rain deity also absorbed these same aspects pertaining to the ‘lightning fires that come with the rains’. In some respects these lighting strikes are elemental of a “Fire Serpent Concept,” and for that matter ancient Near East Mythic Iconography also identifies the light of the Milky Way with lightening. But in keeping with the point, when we instead concentrate on the exact details of the pyramidal Tlaloc Mask, we see that the image tends to display the same square nosed mask, which is most characteristic of the Zapotec Cocijo.

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                                                                                  Part Two:
          Resurrecting the Andromeda Galaxy from out of the depths of ancient Mesoamerican Cosmology

   In the case of the divinity of Cocijo, which is the product of one of the oldest civilizations from out of ancient Mexico who are now known to us by the forthcoming Nahuatl name of the "Zapotecs," meaning "People of the Place of the Zapote Bush," but who had originally called themselves "Be 'ena'a Za," meaning, "People of the Clouds," there is in fact to be available very certain and observable iconographical evidence concerning the stellar centralization of this cultural rain divinity, and which would show that its image was born from out of the precise celestial area, which displays the subtle luminosity that was previously observable within the local area of the Andromeda Galaxy. The legacy of this early Mesoamerican (Zapotec) stellar divinity is conducive to the collective mass star gazing experience that was to have initially brought about the very early conviction in Mesoamerica that the Andromeda Galaxy was considered by them to be the primal godhead at the center of the universe. The remnants of this current reevaluation made specifically by this author are to be found within the early formulations of the zoomorphic masks that usually pertain to the images of the early rain gods in Mesoamerica, where the images of various "Jaguar-Bird" forms dominate the scene with the accompaniment of the typical Goggle Eyed characteristics of the early rain gods, and which can be shown to be derived from the energetic vortices of that nebulous area found beneath the Milky Way where the faint traces of Andromeda's spiral arms reside.

Cocijo is an upright vertical stellar deity, which was always depicted seated in the cross legged "Buddha," position as a symbol of his royal sovereignty and solar domination. His characteristic Jaguar-Owl-Serpent Mask serves as the bases of the later Mixtec rain deity (also called Cocijo), that later historically became the Nahuatl rain god Tlaloc. The meaning of the word Cocijo means 'lightning' denoting his connection to elements of light and fire, and the creation of the Zapotec world. In his headdress, he wears what is called the Zapotec Glyph C, which is said to represent the element of water. From out of this glyph emerges the dual serpentine Roseate Spoonbill birds, representing bodies of water and the rainy season. The Zapotec C Glyph represents a body of water that pours fourth from the center of the Zapotec universe, and also shares some structural bases with the Mayan calendar glyph "Kumku." These two calendar glyphs of the Maya and Zapotec cultures share the same constructive stellar framework, and might also represent the summer monsoon season. In this particular model of Cocijo, the three pronged Jester Crown figures prominently, perhaps as a symbol of the royal relationship typically demonstrated between the traditional King and the Jester, just as is demonstrated in the Old World.This deity and its iconography is reminiscent of an inherent stellar concept, which is here being called "The Raising of Cocijo." This is a seasonal correlation of stellar movement, where during the summer months as the Galactic Center moves into the south, the Milky Way Arm due to the tilt and spin of the earths axis, then begins to lift and pick up the area of Andromeda to the zenith where the head of Cocijo, which was formally in the nadir now rises to the center of the sky. Meanwhile, the sun would then be in the opposite end of the heavens in the stars of Virgo, which then fulfills the upright position of the seated deity when the sun reaches the zenith in the day time sky as a symbol of the celestial rain deity.   http://en.wikipedia.org/wiki/Cocijo

    Along with the Goggled Eyed characteristics, many have also wondered about and sought to explain the inherent ‘square buckle nosed mask’ so characteristic to the Zapotec Cocijo, and have pointed out this deity’s inherent crocodilian, feline-jaguar, and serpentine characteristics in relation to it. However, as a rule, the obvious Goggled Eyes of this deity, which are so pertinent to rain god imagery all throughout Mesoamerica, are in actually referential to the avian symbol of the celestial "Midnight Owl" who stalks the rain serpent within the midnight waters of the underworld. Therefore, due to the avian characteristics, the Zapotec Cocijo should principally be understood as an underworld solar deity, just like the later war-rain god from Teotihuacan, who afterwards became the “Tlaloc,” of Aztec-Nahuatl culture; via the Mixtec's . As the solar avian deity sits within the underworld as a symbol of its death and transformation, it acquires the more earthly component of the Alligator, Jaguar, and Serpent symbolism, and thus becoming an amalgamation of elemental underworld creature influences. For that matter, the buckle nosed mask of the Zapotec Cocijo as seen above can be conceived as a truncated bird beak, while at the same time appearing as a blunt tipped jaguar nose as well.

  4

This plate from the Mixtec Codex Laud, displays the image of the annual spring time rain-sun god "Dzahui," who later became the Nahuatl rain god called "Tlaloc." It is evident that this is indeed a sun / rain god variation, as the imagery above displays the eastward movement of the sun towards the summer solstice and the location of the constellation of Orion, which is symbolized by the 'red and white striped rain cloud' to the left, representing the more ancient aboriginal hunter-rain deity Mixcoatl. For that matter, we can see that this sun-rain god is underneath the rain clouds above, while it moves eastward on it's yearly journey, just as surely as the sun is beneath the Milky Way during the spring equinox. For this reason, the plate is in actuality a symbolic form of the Mixtec New Year, which has been noted to began in middle March, or typically about 20-days after the Mexica New Year. Such artistic representations of time and space would go far to show that corrected seasonal counts were being used all throughout ancient Mexico, in accordance with the annual changes in precipitation that guaranteed the survival of agricultural crop yields. These changes existed simultaneously with the positions of the sun among the stars, which were the source of much Mesoamerican Calendrical Iconography. At the top center of the diagram can be seen the damaged image of a 'dual celestial cloud mouth', which in fact bears some resemblance to the Xiuhcoatl mask with its upturned snout. The image although severely damaged, exemplifies the central third direction as being born from the confrontation of the opposite two. Such a concept emphasizes the great importance of the central area of the Milky Way Arm, where the Andromeda Galaxy is to be found as an emergence, which is indicated by the downward outpouring of grey filaments that represents the down-pouring of rain in this codex picture. Just such an iconographical demonstration was seen earlier above, with the Teotihuacan goddess of spring bearing the stylized rain mouth with the 'three-stones' above it. The hole in the center of the Teotihuacan mirror plate seen earlier is the same celestial center as is seen here above within the grey outlines of the "three-fold mouth." Over to the left, the downward position of the red striped cloud indicates the tornado aspect of the northern hunter deity of "Mixcoatl." http://www.famsi.org/research/graz/laud/img_page02.html

Returning to the Teotihuacan Quetzalcoatl Pyramid imagery found above (and also below), we see that the so-called ‘Fire Serpent’ has basically four eyes, two of which are the conceptualized “Owl Eyes,” of the midnight sun deity. These ‘two circles’ sit within a crown on top of the lower ‘Serpent Head’ and is meant to be more or less representative of a vertical solar arrow, or the “Year Crown of the ancient Solar Tlaloc from Teotihuacan.” This crown is pierced by a horizontal feathered pendant. This feathered pendant ornamentation is meant to denote the horizontal Milky Way; and for that matter, the stone carving is designated with a carved pixilated surface probably denoting the fuzzy luminosity of the night sky. Furthermore, we see that the Tlaloc Head is situated towards the back end of the principal Feathered Serpent body, over by the rattles, which demonstrates that the two different heads complete the two ends of a conceptual body, or a ‘celestial serpent’, which is at once two beings connected by one body. What could be the implication of this duality? As was indicated, the ancient Zapotec Cocijo Head symbolism was derived principally from the center of the Milky Way Arm in the area of Perseus: This denotes the power source and the centrality of the Andromeda Galaxy in the Mesoamerican Iconography, wherein the Cocijo deity then becomes the godhead of that region that is dominated by the halo of the galaxy we call Andromeda. The avian "Cocijo Headdress" itemized by two Roseate Spoonbills then becomes a symbol of the horizontal Milky Way located above, which appears to be pouring out of the region of Andromeda like the fecundate thoughts and dreams that emerge from the rain deity’s head. These uplifting luminous filaments are the “Quetzalcoatl Rain Clouds,” which are born beneath from the central galactic fire of Cocijo. (See the previous Zapotec Cocijo diagram above and compare it to the Teotihuacan Tlaloc Head below).

The "Teotihuacan Tlaloc Head" from the pyramid of Quetzalcoatl is an amalgamation of cultural influences, which principally stems from the Zapotec Cocijo rain deity, as being the central influence born from out of the Milky Way Serpent imagery of the night sky. The traditional comparison of the Teotihuacan Tlaloc Head to a principal Fire Serpent symbol is indeed permissible, as a side-view perspective of the monument will guarantee that the head contains the subtle image of a stylized up-curled snout. Furthermore the principal Xiuhcoatl, or the Fire Serpent, typically has the Goggled Tlaloc Rain God Eyes, although they are usually presented in more of a variation of style and form, as it is usually presented throughout history in the codices and upon various monuments. For that matter, the inner connectedness of the ancient 'Rain Deity' and the ever present calendrical 'Fire Serpent' would demand a great deal more inspection and speculation in it's treatment to be more formally understood in its entirety and original function; this is especially true since the Mesoamerican rain god turns out to be a sun god in disguise, whose function pertains to the blending of heat and moisture. With this inherent notion we might soon defy the apparent duality of the two iconographical depictions of the Feathered, and Fire Serpents as pertaining instead to one being of constant transmutation and transformation.

   Within the depths of Mesoamerican religious symbolism are revealed the remnants of by gone ancient cosmological systems, theories, and religious philosophies, that we no longer deem useful or scientifically true to our process of modern reckoning. At the bases of the cosmologies, are the stellar conceptualizations extrapolated from the immediate visible universe that were perceived by the ancient stargazers within the deeply darkened hours of the night sky. From out of these deeply darkened skies, of the ancient firmament, grew the independent perceptions that reached beyond the capabilities of the common place observer; both in their scope and breadth, due to the inherent capabilities of ancient eyesight, hallucinogenic consumption, and uninhibited atmospheric clarity.

Despite such capabilities, the ancient cosmologists would still almost always come up with much more differentiated, unique, and variegated conclusions than those that have been recently reached within the modern evolution of science, and its byproduct production of modern technology. For that matter, the resolution of the ancient cosmologist was to seek the preeminent source of the creation, and relate it to the living and enduring personality of the theoretical godhead that was deemed as the "Creator of the Universe." This hypothetical creator of the universe, by default had human characteristics, and was indeed considered 'super human' and supernatural in its capabilities and appearances.

For this reason, extreme anthropomorphic, and other zoomorphic characteristics were elected to represent the deities in their living habituation, which always had been selected from out of the imaginative realm of the stellar cosmologists perceptions. In the case of the earliest Mesoamerican Cosmologists, it would appear that the centrality of the Andromeda Galaxy within the night sky had demanded the attention of the sky watchers with the appearance of a spiral scroll that emanates from the central source of the object. Although the dim spiral is indeed elusive, the small nucleus is still now known to be observable to the naked eye, even in our times of modern light distortions. Recently, in the 16th Chapter of Carlos Barrios' 2009 book "The Book of Destiny," a vague reference to the centrality of the Andromeda Galaxy in the Mesoamerican oral tradition is possibly being quoted:

               Stories from our Mayan Grandfathers, particularly in the oral tradition, say that everything exists within a giant macrospiral that arises right next to the Pleiades. This sole spiral contains everything that has material form, what we call 'teos', or the universe. Anything without an essence exists outside of this spiral.

Carlos Barrios. The Book of Destiny: Unlocking the Secret of the ancient Mayans and the Prophecy of 2012: p.89

The quote goes on to explain that scientists have indeed found a worm hole next to the Pleiades, although such a discovery does not necessarily verify the implication of the Mayan Grandfathers and their insights. The fact is that the Pleiades actually are situated just within a stellar spiral, (Observation of the Author:1989) but the assumption of this author is that the oral tradition of the modern Maya would actually instead be referring esoterically to the Andromeda Galaxy, since it is this particular celestial object that tends to be the most overlooked light source of the night sky, and which in fact carries much more volume of space than is immediately apparent to the common observer. The fact of the matter is that the Mesoamericans for all of their talents were actually able to perceive the barred spiral of the Andromeda Galaxy, and by evidence of the quote given above (if related) the spiral was even perceived as extending beyond the immediate environment of the galaxy, and in to the full extent of all visible space. As demonstrated by this author in a personal discovery within the Chapter above on the "2012 Summary," the unique "Mayan ISIG Glyph," found upon most of the Maya ancient calendrical stela is in fact based on the circumference of this celestial galactic spiral i.e. "The Halo of Andromeda."

5

   The "backward slash swivel" representation that is placed here in this particular diagram of the unique astronomical Mayan ISIG Glyph, is being specifically applied here to demonstrate the location and approximate formation of the barred spiral of the Andromeda Galaxy, which appears as a faint celestial "N" formation that stretches across the nucleus to form two separate vorticies. These two vorticies were apparently conceived by the Maya of as the pillars of the heavens, where it can be seen on the ISIG Glyph diagram that two pillars push the sky upwards for the creation of the 360-degree circle of the heavens that comes about thru the expansion of the massive Andromeda Halo, which is represented by the globular egg shape form of the ISIG Glyph. The glyph has preeminent facial characteristics, where the two upward penetrating pillars appear to be symbolic of two eyes, while there seems to be a mouth at the lower center that really turns out to be the brighter nucleus of the Andromeda Galaxy. The typical animal graphics that are usually featured above the main oval of the glyphic formation, are variations of the Milky Way Arm as it was perceived in its various forms throughout the history of Mesoamerica by its astronomic stargazing high priests. (Personal Insight of the Author: 2002).

   In the early tradition of the Zapotec civilization, the polytheistic edict of the religion was much earlier circumvented by a monotheistic tendency that put the lightning and rain god Cocijo at the center of the creation of the universe, as the all powerful creator god of the physical world that transformed the environment thru the use of his breath. This breath god aspect of Cocijo then must be by extension the powerful thrust of the wind storm in the form of hurricanes. This mythical story compares well with the cosmology of the Mayan deity of Itznamna (Itznam-Yeh), and the later Nahuatl rendition of that deity as "Tonacatecuhtli," the Lord of Our Subsistence, who created the world by blowing on it. Such a role concerning breath and the power of creation by default concerns the forthcoming mythologies of Ehecatl-Quetzalcoatl as the premier wind god. The concentration of the earthly wind, and the human breath in the realm of universal creativity displays a concern for the much feared and ferocious hurricanes and tornado's, which frequently threatened the lands of ancient Mexico during their annual seasons, which came about during the hottest times of year.

As the annual spring time sun approaches the area of the Andromeda Galaxy, it is seen retreating from the previous position of the winter time fires found with the Galactic Center. Following the stellar positions of the sun as it is seen moving through the underworld that are created by the arch of the horizontal Milky Way Arm, the various moisture's that are trapped in the underworld caverns of the earth mother are then synthesized by the fires of the approaching previous winter time sun. The appearance of this annual change and seasonal alignment of the sun with the relative motion of the stars had provided reason for the ancient Mesoamericans to identify these approaching alignments as being part of the inherent cause of the meteorological conditions that result from the suns alignment with the brightest stars found at the four quarters of the visible firmament.

   In her 1977 work "Burning Water," Laurette Serjourne had attempted through the name of that title to describe the cosmological essence of the Mesoamerican Universe within to the analytical balance observed between fire and water, and the essence of the yearly seasons. Within her study and analysis, the glyph of "Teoatl Tlachinolli," traditionally defined as 'blood and burnt things' comes to the fore as an expression of the duality found between water and fire that becomes the bases of the burning celestial light of Venus. The glyph of Teoatl Tlachinolli has been said to be a metaphor of 'war', which by extension was in fact the specific station and activity of the Venus war god "Tlahuizcalpantecuhtli," Lord of the (Burning) House of Dawn.

    The dynamics of the union of the two opposites is at the basis of all creation, spiritual as well as material. The body “buds and flowers” only when the spirit has been through the fire of sacrifice; in the same way the Earth gives fruit only when it is penetrated by solar heat, transmuted by rain. That is to say, the creative element is not either heat or water alone, but a balance between the two. It is in fact in this dual aspect that the divinity of celestial rain is frequently met with.

Laurette Serjourne. Burning Water: Thought and Religion in Ancient Mexico: p.99

The elemental Glyph of Teoatl Tlachinolli: Traditionally interpreted by some researchers as officially a symbol of war, and representing the elements of 'blood and burnt things', others have emphasized this glyphs aspect as the literal elemental balance that is found between fire and water, which annually transforms the seasons of the year in the process of condensation through heat. As can be found within the interpretation of the Nahuatl term as being "Burning Water," the glyph can then become a symbol of the manifestation of the various prominent celestial light(s) found at the four quarters of the heavens in the form of the Galactic Center, (December) The Andromeda Galaxy, (March) the star Sirius, (June) and Coma Bernice's, (September). These four points are where the rains of the yearly seasons are typically experienced within their most apparent intensity. The glyph is also typically seen within the quartered sections of the Xiuhcoatl, or the 'Fire Serpent', which shares a celestial correlation with the Milky Way Arm; implying that the celestial Milky Way Dragon is both a synthesis of the two opposite elements of "fire and water," and accordingly a pathway for the sun traveling through the yearly transformation of the seasons. Picture is from the Sejourn's book "Burning Water," and is fashioned after the glyph that appears on the back of the "Teocalli of Sacred Warfare," where it is seen emanating from an eagles beak as the monument is found within the National Museum of Mexico.

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      Part Three:
        Source of the Xiuhcoatl: The Fire Dragon that was born from within visions of the Ancient Mesoamerican Night Sky

   Now that the central bases of the subtle light source of the Andromeda Galaxy, as it had been seen from within the ancient Mesoamerican night sky has been attempted to be rectified as an established fact through the means of various forms of iconography, we should then return to the more obvious light source of the Milky Way Galactic Arm that is typically found above Andromeda with the aim to discern the relationship that may have been previously ascertained between these two celestial light sources. As was demonstrated above, within the ongoing historical observations of the Andromeda Galaxy, the parameters of a massive spiral rotation had been located within and around the vicinity of the dim nucleus in the form of an "N" symbol, which appears just below the center of the Milky Way Arm. These distant spiral arms of rotation were then to have become the eyes of the deity, which were itemized exclusively within the Maya world as a symbol of the "underworld consciousness," of their iconographic divinities. This is to say that these two celestial spirals then where further communicated as the iconographic 'twisted spiral eyes' so often seen in the eye frames of so many Maya deities. These spiral eye frames are the key indicator that can lend understanding towards the fact that a principal primordial godhead was perceived within the area of the Andromeda Galaxy nucleus by the ancient Maya.

The emergence of the underworld consciousness in the form of a preeminent divinity from out of the deep of the night, which is here identified as the Andromeda Galaxy, was then understood as an extrapolated spiral that may have also been perceived as reaching out further abroad, and finally as being a kind of double luminous extension taking the form of the apparent "Two Milky Way Arms," that would seem to be rising upwards like two clouds emerging from a warm body of water. Such an image was demonstrated earlier with the image of the Zapotec Cocijo idol that was shown above, which can demonstrate this fact plainly to the observer with the apparent emergence of the two serpentine Rosette Spoonbills or, (Pink Swans) from the top of that rain divinities hieroglyphic headdress. These birds were noted for their thin serpentine necks in Mesoamerica, and were called "Quecholli" in the Nahuatl, referring to the neck. The inherent spoonbill element of these birds are also found at each end of the Milky Way Arm, thereby denoting their inherent stellar characteristics. Therefore, given the end to end duality of the two birds as they are depicted within the hieroglyphic headdress, we are then also instructed to observe the traditional duality that is to be discovered with the two stellar Xiuhcoatl's or, (Fire Serpents) as they are principally most always depicted as being a pair. The consistent iconographic pairing of the celestial Mesoamerican Xiuhcoatl, is to be the result of the birth of these two serpent beings as coming forth in the form of a spiral that arrives from out of a given hypothetical nucleus of a spiral galaxy. It would almost seem that the Mesoamerican star seers had eventually merged the two galactic centers of the Milky Way, and Andromeda, as being one, (or becoming one), and being a part of the same luminous phase.

The modern realization of knowledge pertaining to the presence of celestial spiral galaxies within the ancient Mesoamerican cosmology is a milestone in thought, and a necessity towards understanding the inherent meaning about much of the iconographic symbolism that reaches us from those distant regional eras of history and cosmological speculation. The astronomical knowledge of these ancient peoples was to be codified within earth bound concepts that in turn reflected the idea of the ancient axiom that states: "So above, So below," so that it becomes obvious that many of these symbols were meant to convey the concept of interrelatedness that is to be found throughout the physical universe. Just such an analysis between 'the above and the below' is particularly apparent within the extremely scarce item of the so-called "Mayan Blom Plate," which demonstrates plainly for the observer, the concept of an end to end duality that is found in correlation to the existence of a third central force or "center" that in turn describes the paramount existence of a controlling godhead or divinity, which can be further extrapolated as the 'creative brain center of the universe'. In the Maya world, this is the place of the bird deity Itznam-Yeh, who is plainly an avatar or "wayob" of the universal creator deity of Itzamna.

The name of the bird deity of Itzam-Yeh, is etymologically derived and related to the Mayan creator deity "Itzamna," who of which was held as being responsible for the earliest emergence of culture thru the discovery of corn, and other essential life giving characteristics that would grant this Mayan divinity the role of a "Prometheus," as it was exemplified within the ancient Mesoamerican world. The etymology and orthography of the word "Itzamna," is described by the late Linda Schele in the book Maya Cosmos, where it is said that the prefix of 'itz' is related to the sap of trees. (Schele.1993:210). The sap of trees is then further related to the various excretions of life in many other forms, so that the sap of the tree is regarded as the nutritious sap of all life. The preference of this precious substance led to the necessity of extracting it, so that the person who had the gift, and the personal know how of extracting it was regarded as being a wise man and a magician. The furthest extreme manifestation of this personage would be known as a sorcerer, where the word of 'itz' can also translate as meaning "witch." This negative deviation stands in opposition to the ancient version of the 'personal skill base' that was knowledgeable and able to administer the essential needs of life as a service to the rest of the community. A skilled man therefore was considered a 'shaman' and was called "Itzam," in remote antiquity. When in considering the previous elements of the personal skill that could bring about the essential substances of life, it can easily be seen where the etymology of this word refers to an "extractor" of liquids. Rain being the essential liquid of life was then also assigned to an official extractor, who could bring about the necessary seasonal rains for the agricultural growth. This came about in the form of the avian avatar of "Itzam-Yeh," the principal bird deity who extracts the water serpent from the underworld waters that will soon become the rains of the upper world. The seasonal cycle of the rains should then grant this Itzam-Yeh a quadruplet manifestation in the form of seasons. This quadruplet principal would be in accordance with what was to be observed with all other Mesoamerican rain deities.
   Upon the face of the "Mayan Blom Plate," which is seen below, we see the symbolism of the bird deity of Itzam-Yeh as it was described by two different aspects of its being: 1. The more centralized creative archetypical source that is more representative of the spring time manifestation of the divinity, and then finally 2. The more barren manifestation, or 'winter time seasonal phase' of the divinity, which has come to be known as "7-Macaw," who for all of his arrogance and lack of servitude was mythologically subjected to being overthrown and destroyed by the two Hero Twins that would shoot him out of the world tree. The classic depiction of this scene can be found in many artistic manifestations, but here the Blom Plate version of this scene is an exclusive privilege to our visual senses, and a rare treat of discovery, which is due to the common place archeological discoveries that come about as the result of modern construction projects in the native lands of Mexico. Earlier at the time of its initial discovery the driver of a bulldozer during the construction of the Chetumal Airport, now located in Quintana Roo, Mexico, had inadvertently uprooted a complete burial site. Afterwards, the American engineer in charge of the airport project ended up with the Mayan iconographic plate. The Danish explorer and archeologist, "Frans Blom," had somehow got word of the plate, and tracked it down to photograph it in the 1950's. Thus the name "Blom Plate," after its initial photographer. However, even more importantly, is the fact that current scholar Nicholas Hellmuth of the F.L.A.A.R. Institute located in Guatemala, had through his own individual efforts, tracked down the plate for years after much painstaking research, and after managing to find it he then by suggestion had it donated to the INAH museums of Mexico. This is a most important piece of Mayan (stellar) iconography, and we are all personally indebted to Dr. Hellmuth for locating the piece, and to Enrique Florescano for publishing it in his book "The Myth of Quetzalcoatl." This is because the rarely published plate as shown here below proves to be a major astronomic key towards the record for fully resurrecting Mesoamerican Cosmology.
                             http://en.wikipedia.org/wiki/Frans_Blom

Go to this site for more information on the plate discovery:
http://www.maya-archaeology.org/Mayan_iconography_

                                                                                                                                       7

The so-called "Blom Plate," is the result of a modern airport construction project upon an ancient Mayan burial ground. The iconographical image on the plate is the depiction of the hero twins Hunapu, and Ixbalanque, shooting at the Principal Bird Deity, known as 7-Macaw. The depiction of 7-Macaw with a 'skeletal water bird' perched over his head is unusual according to specialists, and denotes a further uniqueness of the plate. Hypothetically, the skeletal bird is actually a dualistic representation of the "Oarfish," which is a rare ocean "Dragon Serpent Fish," that periodically beaches itself on the tropical ocean shores to die; thus the implication of the skeletal vertebrae. The fact that this is indeed a dualistic bird-fish head representation is provable, due to the stellar foundations where the head formation is to be found, which is located just within the area of the stars of Cygnus the Swan. The deity 7-Macaw sits atop the celestial foundation of the "Mountain-Tree," which is flanked by two large "Xiuhcoatl Fire Serpents," which here are used to represent the earthly foundation. The foundation represents a 'Trinity' that is expressed by the two Xiuhcoatl Heads and the central bird deity found at the bottom center of the mound. On top of the mound, 7-Macaw mounts himself on the 'three stones of creation' symbolic of the Trinity found below with the three lower zoomorphic figures, which all can be thought of as an extension of the three points of the Andromeda Galaxy. For that matter, also notice how the wings of 7-Macaw bend around in a spiral formation, which appears to imitate the structure of the letter "N." The attack of 7-Macaw by the two Hero Twins is probably an allusion to the idea of a deity who is not doing its duty in being a giver, and supplying rain to the community. Therefore, the Oarfish may be a symbol of the death of the fish that comes about thru the wasteful activities of the expired powers wrought by the evil 7-Macaw. The Hero Twins attempt to defeat the bird deity in order to resurrect their father as a symbol of the return of the rains and the needed agricultural blossoming. Personal interpretation by the author year 2011. Picture © is from Enrique Florescano's book, "The Myth of Quetzalcoatl."
http://www.amazon.com/Myth-Quetzalcoatl-Professor-Enrique-Florescano/dp/0801859999

The Blom Plate proves to be an astronomical map of the heavens, when it is understood that the two major Dragon Heads located from side to side are in actually the two apparent ends of the Milky Way Arm, which also serve as well for what would eventually become the astronomical location of the summer and winter solstices as the 26,000-year precession of the equinox's continued historically to move west. In the center of the dualistic format, we see the side profile of a bird like deity, who is actually a manifestation of the god Itznam-Yeh, and which accounts for a third central direction, where the spring equinox would eventually find its official seat. Here we see the blossoming mind of the avian deity, which seems to have been resurrected with the formation of the three outgrowths that are in part provided in the form of two miniature exhaling dragons that extend from a kind of helmet. It is somewhat vital to realize that the two Hero Twin Brother deities seem to be the extension of the breath of the two Fire Dragon maws that emanate outward from side to side. Each twin is connected to the Mayan symbol of wind called "Ik," or (T), which is the second day sign of the 20-day cycle.

Surmounting the helmet is the 20th-day sign of Lord or "Ahau," perhaps here representing the new spring blossoming, and the rebirth of light at the spring equinox. In the center of that helmet is another small avian kind of creature, which is possibly a bat. Surmounting the top of the mountain formation are the three hearth stones of creation as they emerge from the nadir, and arise towards the zenith. Finally, above to be shown as perched upon the crest of the three stones, is the principal Mayan Bird Deity "Vucub Caquix, " typically referred to as 7-Macaw. The god is generally portrayed as an expired manifestation of the Itzamna, deity, which manifested at the beginning of a former calendarictic age from the blossoming mind of Itzam-Yeh i.e. "The Andromeda Galaxy Spiral." (Authors Insight).

The plate is in keeping with the traditional story of conflict found between the two Hero Twins, who attempt to shoot Vucub Caquix out of the perch of the sky foundation: be it a cosmic tree or upon a cosmic mountain, so in order to introduce a new astronomical age. To each side we see the Hero Twins "Hunapu, and Ixbalenque," who both rest themselves upon the Mayan calendrical glyph for Wind, called "Ik," in the Yucatecan language. This 2nd calendrical element of wind is relevant to the other 1st calendrical symbol of "Imix," or Alligator, which is to be seen all throughout the painting in the active manner of its 'exhaling breath'. This is specifically the breath of the Mesoamerican creator gods known in the form of the Mayan Itzamna; the Zapotec Cocijo; and the Central Mexican (Nahuatl) Tonacatecuhtli. It is apparent that the movement of wind, symbolic of the watery Alligators breath was understood as being synonymous with the powerful ocean winds that arrive from the coastal shores, which in turn fuel the atmospheric conditions abroad. These watery-earth winds born from the Dragons mouth are an important metaphor concerning the birth and resurrection of the wind god Quetzalcoatl, particularly when he seen as emerging from within the zoomorphic formulation of the Fire Dragon. When we see these two Hero Twins associated with these winds being exhaled from the Fire Dragons Maw, it becomes somewhat clear that the forthcoming mythology of Quetzalcoatl and his connection to twining as with Xolotl, is probably related to this earlier cosmology of the Hero Twins and their journeys through the underworld as both being manifestations of the Twin Milky Way Dragons.

Finally, there is the strange apparition of the unique water bird in this particular scene, which is not conducive to the other depictions of the mythological battle. It would seem here that there is a superfluous portrayal of avian deities that might cloud the meaning of the over all message. As it turns out, as apart of a specific perception of this author, the bird head is perhaps dual, and might contain the image of the Dragon Serpent Fish, we call the Oarfish, which is in fact native to the tropical waters where this plate was initially created and originally discovered there on the eastern coasts of Southern Mexico. When observing the universe as an uplifting, mounting pyramid or centralized spiral, this could account for some amount of evidence that would show that the exalted "7-Macaw" is an later cosmic emergence or avatar born from the more primordial Iznam-Yeh deity found around the center of Andromeda. The exhaling sea bird aspect that seems to exude water from its maw should denote a defensive element of the bird deity 7-Macaw, so that it could possibly represent the forward motion of the yearly sun, while the Oarfish might represent the regressive backwards motion of the precession of the equinox's that will eventually bring about the bird 7-Macaw's demise.
(See Star Map Above around "Cygnus" for Visual Comparisons of a Dual Headed Bird-Fish Image)
8

   The further analysis of the plate would go far to show that the traditional Xiuhcoatl or Fire Serpent, is fundamentally based upon solar pathways from within the earth, when seen as extending to and from the eastern and western horizons (demonstrating a forthcoming fundamental connection to the more earthly Alligator concept), which then finally is to be equated to the stellar pathways of the extremely visible apparent Milky Way, typically seen above in the skies from one end of the Galactic Center, to the star Sirius. The more celestial attributes of the Fire Dragon, in a dualistic comparative relation to the more earthly Alligator would actually seem to indicate an eventual interception of avian (celestial) influences; implying that the image of the Xiuhcoatl is actually possibly part bird, which would legitimize the connection of the dragon concept with the Mesoamerican Feathered Dragon as a bird serpent. However, despite the usual domination of the Milky Way as had been always found within the night sky, the demonstrations that are found above as provided within the lessons of the early Mesoamerican Iconography would go to show that the great pathways of the Milky Way were perhaps instead thought to be subjected to the more powerful currents of the Andromeda Galaxy. This conclusion is carried out via the realization that the apparent stream of the Milky Way Arm was understood by the Mesoamericans as merely being part of an optical illusion, which only seems to be apparent to one consistent flow of light and energy that emanates from one end of the horizon (or the Galactic Center) to the other end of the horizon (or to the star Sirius). In actuality, the light of the Milky Way was understood as a connected circular ring, and more oral tradition as it is provided by Carlos Barrios also seems to indicate this:

   We are actually spinning in the revolution of the macrospiral. The borders of the macrospiral come into contact with one another, and that is when adjustments take place in the universe.

            Carlos Barrios. The Book of Destiny: Unlocking the Secret of the ancient Mayans and the Prophecy of 2012: p.90

   The unique iconographical structure of the visible universe as it is found within the Blom Plate above, is beneficial in that relating the spiraled nature, and conceptualization of the Mesoamerican Universe it was understood as a kind of spiraled staircase pyramid of time-space. This elevating staircase aspect further appears to be generated by the centrality and location of the Andromeda Galaxy. The Milky Way Galaxy seems to be pulled along in this conceptualized spiraled vacuum of time-space created by the force of Andromeda, which then may have also found its time related counterpart in various astronomical cycles, such as the principal 26,000-year precession of the equinoxes. Other Mayan monuments also seem to indicate the centrality of an astronomic center that exists in relation to the extension of two outreaching ends. Just such a concept, which is indicative of a 'celestial spiral cross' is also to be found within the symbolism provided by the temple called "The Rosalilia," located in Copan, Honduras.

The Rosalilia is the result of a June 27th, 1989-discovery made by archeologist Ricardo Agurcia Fasquelle, after Dr. William Fash (in conjunction with the Honduran Institute of Anthropology and History), had asked Ricardo to excavate underneath Temple 16 in Copan. Shortly thereafter, the Rosalilia Temple was discovered in tact as part of a multilayered compilation of temples that were traditionally built upon historically in every 52-year period. Afterwards, efforts were then made to duplicate the structure in its complete state, which can now be found at the Copan Museum. Below, is a picture of that facsimile reproduction of the Rosalilia that was meant to imitate the living (breathing) cosmos, as being part of a celestial temple structure that envelops the pyramidal form of the universe.
                                                                                                                                                                                         http://www.mayadiscovery.com/ing/archaeology/rosalila.htm

The Rosalila Temple located in Copan, Honduras, is a graphic simulation of the starry heavens as representing a massive celestial temple. The structure incorporates the image of the celestial cross thru the horizontal beacon that represents the Milky Way, and which shows the two Fire Dragons from end to end that emit the birth of a deity from their maws. At the center of the temple structure we see the darkness of the entrance door, which represents the mouth of a deity. The 'air scrolls' from side to side above the door are the eyes of this temple entrance deity, who is Itzamna i.e. the "Iguana House." These scrolls function as the eyes of Itzamna, while at the same time being the part of the Alligator Maw designs that apparently unfold as designating an earthly foundation. Further into the center we see the appearance of two humanoid deities that elevate upwards as though growing on a tree to the next level tier. Above them from this view, there appears to be two serpent or avian heads colliding at the center, but which are at the same time the eye brows of the "Midnight Owl" deity whose beak is not visible from this perspective angle. This next level tier is the equivalent of the "Mountain Tree," which is also demonstrated in the "Blom Plate" symbolism found above. The double tiers are the result of stellar observations, which in turn verify the hierarchical pyramid form of the universe, and which is further carried thru with the "Owl picking up the Serpent," symbolism. The upward motion of the Owl deity is synonymous with the upward motion of the eternally growing Mountain Tree. To each side we see the 'white branches' of this starry celestial tree, which are synonymous with the tree symbolism that is to be found upon the Pacal Votan Monument. Finally, at the center of the third upper tier we find the stellar "White Jaguar," which is synonymous with the 'inverted triangle head symbolism' of the Teotihuacan Tlaloc found upon the temple of Quetzalcoatl, which was analyzed earlier as being a celestial symbol. The White Jaguar inverted triangle symbol, has risen to the top of the pyramid just as the Zapotec Cocijo idol had been vertically positioned as seated upright as a symbol of the exalted forces emanating from the area of the Andromeda Galaxy. Indeed, the Long Count Date that specifies the date connected with the temple as being February 21st, 571 CE would put the sun during that time directly under the exact center of the Great Square of Pegasus, which in fact symbolizes the entrance doorway. On the GMT-584283, this date is 9.6.17.3.2. TUN:1-Ik, HAAB:0-K'umku, KIN:3-Ik; indicating that the pyramid date would pertain to the emission of breath created by the central celestial deity of Itzamna.

Part Four:
The Saturn Caliper, and the Uranus Principal: The Planetary Cycles of Time found within the Mayan Linear Calendar
A year 2011-discovery by Camden M. Andersen

The Red Saturn Experience: The Red Saturn Experience is the personal discovery by the author concerning the synchronization of the planet Saturn and the 5125.366-year cycle on the early morning date of March 1st, 2011.

It was past the midnight of March 1st, 2011, (perhaps around 2:00 am) and I had found myself on this cool clear night watching the rising of the constellation of Bootes climbing over the eastern horizon with its bright red star "Arcturus," moving slowly up towards the zenith; the handle of the Big Dipper followed in its wake. Just ahead of the parade, moving closer to the zenith somewhat earlier was the planet Saturn (within the stars of Virgo) observable in an unfamiliar coloration of a 'deep dull red' and matching to some degree the color of Arcturus, though much less orange and not as flickering bright. Apparently, it would seem that the planet Saturn was red at that time because of the planets literal spacial opposition to the sun that was then taking place, which then was located at the opposite side of the sky for that time of year (within the stars of Pisces).

I had been watching that night , and had become slightly more familiar with the legacy of Bootes' star formation due to my most recent personal discovery (based on my own reckoning) concerning the "Mesoamerican Bat Constellation," which itemizes the Mayan bat nose symbol of the Haab month of "Zotz," with the pointed horn star formation of Bootes. Therefore, the significance of the constellation had a hold on me, since it only had been 6-months since the pivotal discovery had come about, which in fact took place just as the sun had approached those stars back in the year of 2010 on September 21st. (Copyright of the Author).

Controversial though it may be, the facts would still show that upon the 52-year "Corrected Mayan Count" that the 20-day Haab month of "Zotz" will fall each year during the helical setting of the Great Red Star known as "Arcturus," as being a part of a 6,000-year precessional cycle, which contains the relevant angles between the precessed sun and the stars. Currently, this alignment of course takes place in the seasonal autumn, and therefore in order that this stellar correspondence would take place annually, there must then be at some point, some form of 'calendar correction' to insure that this particular symbolic Haab iconographic principal, which is to be found between the 'bat nose month' of Zotz, and the helical setting of the star Arcturus - and as well the growing darkness of the autumn skies as describing the directional western attribute of the 'sunset', then should all take place together as part of a calendarictic formalization of seasonal relevance. This alignment would then lead to the underworld nadir darkness of the 'northern midnight hours' (corresponding to the winter solstice), that will finally be spelled out within a particular correlation that is found between the totality of the hours of day, and the completion of the seasons of the year. Therefore, the 20-day autumnal period of Zotz would then be symbolic of the setting sun, and therefore the suns death, just as is indicated by the bat mythology, as it is to be found throughout all of Mesoamerica, and especially as it is presented in the mythology of the Maya world. By a simple coincidence, as is shown above, the constellation discovery of this author had occurred on the "Corrected Count Date," of 6-Cimi (6-Death), which was the last date of the Corrected Haab date of "19-Zip." This then leads to the first Haab date of 0-Zotz on the date of September 22nd, 2010. On the more traditionally understood linear GMT Mayan Count that date was 12.19.17.12.18. 1-Etznab / 11 Chen, which marks the current 112-day discrepancy that is found between the two differing calendar systems. Because that would have been the linear date of "1-Flint Knife," when found within a symbolic correlation to the conceptual Bat Nose, it could then be shown that interesting correlations are to be derived from both linear and corrected counts for this discovery and other explorations as well. The remainder of this article will be dedicated to explaining the corresponding statistical elements found between these two counts.

   On the night of the Saturn-Arcturus alignment, which was the first night of March 2011, I had begun to take notice of the apparent redness of both bodies in the sky and their close proximity to one another. In fact, I noticed that there was actually at that time something of a close linear alignment between the two bodies that seemed particular and was indeed intriguing. This intriguing aspect pulled me into the sky even further for a moment, when all the sudden a small mental shock hit me with a key realization. With this stunning realization, the vague memories concerning the still only very minute and sporadic moments that I had spent in the recent past, when I had been using astronomic software and observing the 5125.366-year cycles over time, which displayed the positions of Saturn around the same point as on this night had made it seem like I should have already taken note of this fact. But nonetheless, it had finally occurred to me that Saturn was then on that midnight of 2011 to be in basically the same position of the sun on the date of August 11, 3114 BCE, when the Baktun Cycle of 5125.366-years as it is found within the GMT correlation had begun on the JDN of 584,283.

   Notably, the knowledge of Saturn being in a conjunction with the sun on that past date 5125.366-years ago had begin to sink in at that moment as well. Suddenly, the whole moment almost seemed to be set up in some astronomical way as a kind of personal message to me. Finally, for that matter by the grace of the skies (not astronomical software) I was being informed that Saturn returns to the same position in every 5125.366 years! My next personal feat was to realize and admit that this proves that there is indeed such a thing as a Linear Count in Mesoamerican time keeping. Thanks to the redness of two stars that had literally in that midnight moment, had grabbed me by the two shoulders and shook me out of my intellectual stupor, I would then grow to finally understand another facet of the Mesoamerican Calendar and its particular Mayan legacy. Later, the next day it was realized and observed thru astronomical software that indeed Saturn does return exactly to the same spot within the zodiac in every 5125.366-year cycle (at least as far as the 1,500-year software limit I had was concerned). For that matter, it seemed safe enough to go ahead and give the 1872000-day cycle a name that would stick, and describe what it was in fact really meant to be, and despite the correlations that are to be found with other planets, it here will still be demonstrated as being in fact a "SATURN CALIPER."

  10

   The awareness of the newly discovered stellar Camazotz Bat inevitably would become one of the gateways towards the upcoming realization that came about six months later with the Saturn-Arcturus conjunction on March 1st, 2011. The realization of the 5125.366-year period as being a "Saturn Caliper," is in synchronization with the fact that Saturn was conjunct the sun on the GMT - August 11th, 3114 BCE date of 584,283 as seen above. On the Corrected Count version, which took place 4-years earlier on July 15th, 3117 BCE (583,161) Saturn was also perfectly conjunct the sun and with Venus (creating a three-fold celestial triad) exactly where the sun is currently to be found during our annual autumnal equinox. Thirdly, as would be found upon the Bohm Correlation (as derived from the Dresden Codex by B. Bohm), instead Saturn is to be found in the perfect opposite direction of the sun on the date of August 29th, 3010 BCE (622,621) within the stars of Pisces. The awareness of the positions of Saturn in all three cases are significant as pertaining to the astronomical relationship that was regarded to be found between the sun and Saturn throughout the ancient world.
Now, with this new insight as has been generated by this author, we begin to see that this same solar and planetary phenomenon was marked in Mesoamerica with the specific return cycle that is demonstrated within the LINEAR COUNT function that specifically delineates the flow of time thru the deletion of the extra days occurring within the solar year, and thereby truncating the year to only 365-days (of time). This thereby reinforces an inherent relationship with Saturn that may lie within the turn of the earth on its daily axis that was understood and demonstrated by the Mesoamericans. Naturally, this admittingly deletes such a precise relationship between Saturn and the "Corrected Solar Count Theory," however, as was stated above the purpose of this artical is in fact to spell out the correlation between the two theories.
Also Note: That in truth, the night sky can be conceived as being full of many Bat Constellation variations. For instance, we might imagine the Bat facing the opposite direction with the star Regulus being the tip. Or, the Andromeda Galaxy can also be conceived as being delivered in a "Bat Maw." This is significant because it can show how the Slip Cycle over time covers all of the other stellar variations of the "Celestial Haab Network," over a period of 1,507-years. This is to insist that the function of the Mayan Linear Count is specifically sidereal (stellar) in its referential correlations; not solar.

   After the bases of the Saturn Caliper was demonstrated to me thru the use of limited Astronomical Software, I would nonetheless presuppose that there was to be some sort of 'slip' involved, due to the inconsistencies of natural planetary cycles, versus solid mathematical numbers. I had a hard time rectifying this difference due to software limitations, and only recently by inviting outside calculations thru the hand held calculator was I able to combine my efforts to create a demonstration of the Saturn Caliper Cycle.

                                                                       "The Slip of the Saturn Caliper"
                                                                            (The final realization performed by Camden M. Andersen in January 2012)

    Some might say that if there is a slip involved that perhaps this cycle of 5125.366-years does not deserve to be called a Saturn Caliper, for any lack of precision that it might eventually engender. However, actually the name covers more than just one base, for in reality as had been to some extent explained above in the other chapters, the Mesoamerican 52-year cycle is in fact the result of the conversion of the approximate 51.25-Orbital Saturn Cycles that go around the sun in a period of 1,507-years - directly into the terms of rounded off solar years. (Discovery of the Author: 2011). This is to insist specifically that the Mesoamerican 52-year cycle is based on that planets' relationship to the movement of the sun and the timing of the solar year. Out of this 52-year factor, certain correlations to the 260-day cycle can be found as well, which may then show a plausible connection between the Saturn Cycles and the 260-day cycle, although this has not been proven. Of course as already explored, the 1,507-year cycle represents the time in which the sun will finally return to the same position with regards to a 365-day calendar, after slipping past a true year of 365.4-days for a full 1,507-years, or 550,420-days. Although complicated, the Mesoamericans probably finally came about with this calculation through graphic simulation created through 'numbered calendar mandalas' that would succinctly demonstrate the mathematical evidence, since it is true and unlikely that anyone would ever live long enough to see and demonstrate the evidence otherwise. Therefore, it is also true that this is not a seasonal cycle, because after many of these 1,507-year cycles the seasons would gradually change with regards to it.

For this reason concerning the earthly seasonal discrepancies, it would become clear why this cycle is specifically a sidereal one, and therefore was referential to planetary cycles including all of the visible planets, and of course that includes the moon as well. Despite the other connections that to be found there within the 5125.366-year cycle, many of which have been detailed extensively by other researchers over the years, who continue to study and discover and reveal the details for us, still nonetheless the discovery of the Saturn Caliper (and its slip) are fundamental to the realization of what this period actually is. As it turns out, indeed the planet Saturn will return nearly to the exact same position among the stars in every 5125.366-years. However, depending on the cycle and some of the natural discrepancies of orbital resonance it will consistently invite over longer periods of time, Saturn on average will land about 2-or more degrees from its previous position, and even more within certain advanced increments, which will actually make the cycle slip backwards even further along the ecliptic within certain bundled clusters of the 5125.366-year period. This complete backward slip of the Saturn Caliper along the whole contour of the zodiac actually moves in the same direction as the 26,000-year cycle of the precession of the equinoxes, except that ideally speaking it happens within a variable period of about 1,507,000-years.

This is demonstrable through the observation that the Saturn Caliper will slowly drift back, westward along the ecliptic 60-degrees in every 49 x 5125.366-years, or about 251,143-years. Sixty degrees represents 1/6th of the ecliptic of 360-degrees, so that 6 x 251,143-years would equal 1,506,858-years. Of course, this extrapolation is being derived from only one observation of 251,143-years, so that the cycle may vary substantially more or less over the true course of astronomic time. However, the point that is being made is that the numbers of the Saturn orbital cycle are buried throughout the whole movement. Rounding off the large figure to 1,507,000-years, will of course reveal the commencement of "Two Hundred and Ninety Four," (294) x 5125.366-year cycles. Two Hundred and Ninety Four is of course incremental to the 29.40-earth years of one orbital Saturn cycle around the sun. Therefore, as well in that time of 1,507,000-years there will be just about 51,253-orbital cycles of Saturn around the sun as the slip of the Saturn Caliper, as it is measured thru the 5125.366-year cycle makes its way back to the specific beginning point in 1,507,000-years. This beginning point from which the caliper cycle should begin, just might as well be the Galactic Center. Of course, these are all mathematical extrapolations, only vaguely based on the astronomy of numbers not actual planetary cycles. Therefore, taking the experiment further to precision, and bringing the 29.40-year cycle closer to 29.42 instead, we can beef up the 1,507,000-year cycle to 1,508,000-years instead revealing (294.222) x 5125.366-years. (See picture below for graphic explanations).

  11

The Birth of Saturn: The Birth of Saturn from out of the Galactic Center of the Milky Way Galaxy, could be conceived by using the Galactic Center as the birth portal, and a beginning point for this "Saturn Slip Cycle" that would start approximately in the year of 249131 BCE, on the Gregorian date of March 28th. This 60° area of space, which is found between the Galactic Center and the red star of Arcturus, could then correlate to ten vague precessional earth cycles that then also becomes the stage for the passage of Forty Nine or Fifty, 5125.366-year cycles. Sticking to 49-cycles, the 50th is marked as a zero point instead, which in this case is to be December 21st, 2012. Therefore, the GMT 584,283 date of August 11th, 3114 BCE becomes the 49th from the Galactic Center, accumulating to a total of 251,143-years or (49) x 5125.366-years. As seen earlier above, this 60° area of space was further marked off thru the iconographical relationship that is found within the principal "Camazotz Bat Constellation," (Saturn), holding the decapitated head of "Hun Anapu," (1-Ahau) perhaps as a symbol of the sun being controlled by the Saturn Caliper Cycle. This might be understood as being demonstrated by the backward westward slip of the Saturn Caliper upon the ecliptic from the area of the Galactic Center on March 28th, 249131 BCE JDN# -89271717- when the sun was found just within the area of Antares in Scorpio. Searching for some kind of meaning pertaining to the event that marks the decapitation of "1-Ahau," when he had his head struck off after peeking out of the 'tube' (i.e The Milky Way Arm) to see if light had appeared, but then unwittingly was decapitated by the Camazotz Bat; the slip of the Saturn Caliper here could represent the Knife that was used in the act, which could conceivably be the Bats Nose as well, represented in this case by the Red Star Arcturus. In the time of some 251,143-years, the approximated Saturn Caliper slips back within the allotted 60° area of space, to complete what is in actuality 1/6 of its total or (basic) 1,507,000-year cycle, (1000 x 1,507-years), which will bring the "Saturn Caliper Slip Cycle," back to the Galactic Center in the approximate time of "Two Hundred and Ninety Four," 5125.366-year cycles.
The hypothesis here lies within the idea that the Maya had chosen the final December 21st, 2012 date, specifically with respect to the previous August 11th, 3114 BCE 'beginning date' to point out the fluctuation of this 'Saturn Slip Cycle' and the position of the sun that is seen as being held 'precisely' in the hand of the Camazotz Bat; and by default marking the incremental 60° area of space that the sun is seen traversing in a forward motion upon the ecliptic in every 5125.366-years, wherein the sun finally arrives perfectly upon the dark rift on the winter solstice of the year 2012. Conceivably as well, each one of these 5125.366-year openings could be represented by a Bat of Darkness and sun conflict, which is understood thru the variations of bat constellations found at the standard 60° areas of space that marks their progress.

The variations of calendrical analysis in accordance with the many astronomic and mythological correlations are numerous, and the hypothetical details offered above would only represent one important variation that could be noted within a labyrinth of other stories and themes that were meant to detail the accumulation of shared astronomical observation brought about through many centuries of study and examination among the ancient Mesoamerican sky watchers. Despite the complicated and theoretical bases of the explanation above, the factual issues surrounding the astronomical nature of the Camazotz Bat and the decapitated head of the hunter and solar deity "Hun Anapu," (1-Lord) as being exemplified by the halo of the Galactic Center should be obvious to anyone who might understand the nebulous, layered, and interweaving nature of Mesoamerican constellation forms. For that matter, the details surrounding this particular corpse of myths, which explains the death and resurrection of "1-Hunter Lord," and the assistance of his two sons, which when considered together all create a 'sacred trinity of three', we come to realize that this death and resurrection story is cardinal within the calendrical explanation of time and space within the encampments of the Maya world.

The astronomical bases of the sacrifice of 1-Hunter is perhaps sufficiently exemplified by the mythology of the planetary Saturn, and its inherent solar coupling that is to be found throughout the ancient world, and which is now to some degree verified thru the analysis completed above that shows that Saturn is at the bases of many of the Mesoamerican Calendar cycles. However, realistically speaking despite this unique discovery concerning Saturn, the inherent connection of all planetary correlations necessarily beg to be realized and discovered so that finally the true observational bases of the Mesoamerican Calendar can be fully realized and shared. For that matter, while on the subject of the 'observational', ever since the discovery of the planet Uranus by Sir William Herschel on the date of March 13th, in the year of 1781 it has become known to western science that indeed Uranus is perceivable to the naked eye. Interestingly enough, the Wikipedia artical that can be accessed and which will verify the visible aspects of the distant planet the article continues nonetheless to insist that the ancient sky watchers did not perceive its slow movements and dim appearance in the extreme darkness found within the ancient night sky's...the Wikipedia article is probably wrong.

This can be verified by the fact that if we can see the planet, then surely those ancient observers could at some point find it as well. Such an article should not attempt to account for each and every notion of culture in such general terms, almost attempting to imply that somehow such a general reference could just simply satisfy the question and the ultimate investigation just like that. Just like some authority that would insist to know all of the answers without considering all of the facts. Generally, of course, we are to understand that the planet was not known in the ancient world by virtue of the fact that we had to discover it first with no records that would indicate differently, and even more importantly our discovery would come about by the more modern technical means of the telescope invention, which came about in the 17th century. However, careful naked eye observations made about the 'serpent path' of the ecliptic within the ancient night sky could have indeed spurred just such a discovery and realization.

The small surprise for this author concerning the planet Uranus and the Mesoamerican Calendar, interestingly and weirdly enough comes about only very recently and exactly 260-days after the Saturn Caliper realization, which was to be November 16th, 2011. The realization was not anywhere near as authentic as the naked eye red Saturn insight, because concerning the distant dimness of Uranus, well I admit I've never actually been able to locate Uranus in the night sky. Instead, what happened is that I was still trying to figure out this Saturn Slip Cycle that is incurred with the study of the 5125.366-year cycle with the aid of astronomical software, when I finally noticed as I was flicking thru the dates and moving about the calculated frames that the planet Uranus in this allotted time of 1872000-days almost does not even move for thousands, and thousands, upon thousands of years! Indeed, while exploring these lengthy cycles if one might get a little lost, or dial up the wrong year within the 5125.366-year cycle, the planet Uranus will be the key indicator about this fact and inform the user to which astronomical era of the Baktun cycle is actually being retained in the frames. The next interesting observation that came about while realizing this fact is that within the study of the GMT - 584283 Correlation, the stationary presence of the planet Uranus within a period of 5125.366-years is found just within the area of the Andromeda Galaxy.

The Bases of the Uranus Principal: The bases of the "Uranus Principal," is in fact that it is indeed a "Uranus Caliper," which is held precisely in place by each passage of the 5125.366-year cycle. In fact, within each passage of that cycle Uranus will virtually in some cases, be found upon the same exact degree of the ecliptic. However, eventually there is of course some small amount of sway, but it seems safe to say that it will remain in place for well over a million years. The configuration is based on the fact that 5125.366-years divided by the orbital period of Uranus, which is 84-years, will finally amount to an even equation of Sixty One cycles of that planet around the sun within the 1872000-day period. Observe that 5125.366 / 84 = 61.0162. Also, the amount of earth days that transpire in that time of 84-years, which is 30,799-days matches the sextile frequency of the amount of years found within the 360° revolution of the 5125.366-year cycle when multiplied x 6 = 30,752-years. Therefore, it would seem that indeed this cycle was known and understood within the astronomy of Mesoamerica, and that this equation is not an accident. For all of the precision involved however, it would seem that the placement of the planet at the end, and beginning of each new 5125.366-year cycle is what is really important. In the case of the GMT-584283 Correlation, the planet Uranus is always to be found just beneath the area of the Andromeda Galaxy, which is another astronomical body that has been mistaken to be a modern discovery by many who do not realize that not only could the Mesoamericans perceive the dim center of Andromeda, but as well they could also see the dual traces of this galaxy's galactic arms spiraling outward in the form of a rather large "N" configuration, which covers over 30° in diameter of the visible space found below the Milky Way Arm within the area of the zodialogical Pisces. Within the picture seen above, the dim nucleus of the Andromeda Galaxy has been emphasized for tangibility with an artificial halo. However, the true halo of this galaxy as it was perceived by the Mesoamericans, and then reproduced by them in the images of their artwork and the iconographies throughout the centuries truly merits just such an alignment as is to be found here within this correlation of the 5125.366-year period, and the planet Uranus, within to Andromeda. Given the small amount of drift westward along the ecliptic that perceivable here in this diagram after a period of 50 x 5125.366-years (256,268-years), it may very well be that a "Uranus Slip Cycle," might invite an extended period that matches the amount of days in a Great Baktun Cycle, into a period of years such as would be found in 18,720,000-years.
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                   Part Five:
                                        The Discovery of the Linear Long Count and the base date of 4-Ahau, 8-Kumku

   The controversy surrounding the nature of the 'Mayan astronomic linear calendar count assessment', which now recently has been responsible for the creation of over 52-different correlations concerning the (linear) Mayan version of the Mesoamerican Calendar has generally been attributed to librarian and anthropologist Dr. Ernst Wilhelm Förstemann, who had discovered the now so called "Dresden Codex," within the Royal Library at Dresden Germany where it had resided since the year of 1744. The codex was donated to the library by Johann Christian Götze, then the director of the library, who had purchased the manuscript from a private collector from the town of Vienna in the year of 1739. Later, between the years of 1880 and 1900, Ernst Förstemann then a librarian for the Royal Library, had thru his own private study of the manuscript managed to decipher the calendrical elements of the codice. From his study and insights gained thru the consistent analysis of the manuscript calendar over many years, he had eventually come about to state the conclusion that the Dresden Codex had produced the likeness of an unbroken linear calendar and almanac due to the numerical and astronomical correlations found within it.

The studies that were carried out by Förstemann, which had begun around the year of 1880, were to be further reinforced by the ancient works of Bishop Diego deLanda that would inevitably enable Förstemann to understand the fundamentals of the linguistic precepts related to the description of the hieroglyphs he was analyzing, and uncovering within the Dresden manuscript. As a son of a teacher of mathematics, Förstemann had gained a skill for mathematics as a child, and therefore would be privy towards certain astronomical concepts as well. It had been about 13-years since the time of Förstemann's initiation into the Royal Library at Dresden before he had actually ever found, and then started studying the manuscript. According to his upcoming yet much younger intellectual follower Sir Eric S. Thompson, Förstemann had begun his study of the Dresden Codex at age 58, and had continued publishing personal works concerning the Maya until his death in the year 1906. According to Thompson, it is from the basis of this ancient manuscript, that "The whole framework of the Mayan Calendar was eventually to be elucidated by him." (Coe. 1992:107).

   Förstemann's references to the Maya glyphs as they are also to be found with ancient works of Bishop deLanda, had aided him with uncovering and reinforcing the preliminary concepts concerning the bases of the Mayan Calendar as they are artistically exemplified within the Dresden, and he is finally credited with officially determining that like the rest of Mesoamerica, the Maya had used a vigesimal system (base twenty) system of calculation, which is a fact that had also been popularly available thru the likeness of the Aztec Sunstone, which was discovered in the previous year of 1790. There is probably no doubt Förstemann had access to this particular calendar monument during his time that could reinforce the base twenty vigesimal observation. Through the study of the codice, Förstemann was also able to uncover the particular feature of the 260-day Tzolkin cycle as it functions within the manuscript, and particularly with regards to the tables of the 584-day Venus synodic cycle as they are displayed within the Dresden in relation to all other astronomical cycles. By the age of 71-years, Förstemann had announced the personal discovery of lunar tables found in the Dresden, which have since been deciphered as eclipse tables.

   However, at the crux of these numerological insights and discoveries that have been carried forth into the future by Förstemann, there stands one very important conviction about the hieroglyphic representations as they are presented in the Dresden over all that has since become the modern basis for all of the other insights concerning the function of the Dresden, and the Mayan Calendar in general, as it is to be found inscribed upon the many monuments throughout the ancient ruins of the Maya world. The intrinsic key of determination as it was professed by Förstemann, is that the hieroglyphic representations as they are presented within the Dresden are descriptive of a cycle that is now called the "Long Count," which he observed to be a day-to-day count of consecutive days, which is (specifically) unbroken in its nature, and has been moving forward since its inception upon the Calendar Round Date of 4-Ahau, 8-Kumku. This cycle was initiated many thousands of years ago, but despite the work of Förstemann, there does not seem to be much concentration or evidence concerning his work and the ever prevalent calendar correlation issue, which instead was to become the subject matter of other scholars, researchers, and investigators of his time.

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   Dr. Ernst Wilhelm Förstemann has been credited with some of the most important discoveries concerning the functionality of the Dresden Codex, and its ethnohistorical link to the bases of the Mayan Calendar as it is now currently thought to have been executed within the ancient Maya world. The essential principle, which Förstemann had promoted in connection with his initial personal observations, are that the continuous cycle of the "Long Count," are to be specifically linear in their nature. This fundamental conviction was later to become by default, the bases of all other discoveries as they were found by him within his study of the ancient manuscript. The works of Förstemann have since his time, continued to be the benchmark of all other investigations concerning the bases of not only the Mayan Calendar, but the whole of the Mesoamerican Calendar as well. Inevitably, this has led to some amount of confusion with regards to the rest of the ancient Mesoamerican Calendar practice, since the Dresden Codice itself cannot in any way account for the variations of practices as they might have been historically executed throughout all of ancient Mesoamerica. This oil on canvass painting of Ernst Forstemann seen above, was created historically by painter Julius Schultz, and was recently discovered on Wikipedia by the author on the date of 1-Jaguar (March 2nd, 2012) upon the Corrected Count. The birth date of Ernst was also then converted as well, as being September 18th, 1822, and which when followed can be also linked up to the Corrected Count Date of "Ce Ocelotl," i.e. Nahuatl for the Tonalpouhalli date once again of "1-Jaguar." The corresponding calendar chart for the year 1822 CE can be found upon the "1926 Year Chart," for "5-Rabbit," to be accessed in the accompanying chapter found above on "Corrected Mesoamerican Calendars."

   Indeed, instead of Förstemann as the expert on the Dresden Codex, it was to be the oncoming contributions of Joseph Goodman that were later to become the hottest striking iron for the calendar correlation problem, in the terms that it had been previously maintained at that time during the turn of the century. The earliest works of Joseph T. Goodman, concerning the calendar correlation had of course been supplemented by other efforts on his part, which required visits to the ancient Mayan ruins, where he would study the stone monuments in the company of the other explorers and archeologists of the times. For that matter, he would eventually come to enjoy a relationship with British colonial diplomat Alfred P. Muadsley, who was one of the first Europeans to study Mayan monuments. Later, Maudsley would loan Goodman a certain prerogative of space that is to be found in the back of his “Biologia Central Americana,” published in 1897, in an appendix were Goodman was to explain his personal version of the Mayan Calendar Correlation Discovery.

   In that particular appendix of Maudleys 1897 work, which was called “The Archaic Maya Inscriptions,” Goodman would go on to write about how he labored for well over seven years to properly reconstruct the inherent values of the 'bar and dot numeral system', as it is found within the ancient stone inscriptions, but only while also at the same time integrating previous information sources that were to be found within the works of Bishop Diego deLanda, and Pio Perez. Goodman would go on to insist the independence of his study:

    “I ascertained the first cycle, which was called the Baktun and was composed of twenty katuns. From there, I finally deduced a chronological calendar, and after reversing the process, I then succeeded in restructuring the outline of the entire Archaic chronological scheme ”

                                                                                Goodman. 1897 “Biologia Central Americana / The Archaic Maya Inscriptions,” p.13.

However, despite the insistence of Goodman about his own independence regarding the evaluation and conclusion on his study about the correlation problem, many apparently remained suspicious concerning his originality due to the fact that certain facets of the work regarding the nature of the cycles had not been previously known or executed within any of the then current literature except by none other than Ernst Förstemann. For that matter, it has been noted that the source by which the base date of 4-Ahau, 8-Kumku was finally to be elucidated by Goodman was ultimately to be accessed thru the presentation of the "Lunar tables in the Dresden Codex," and not by any particular inscription that could ever be found within the collection of ancient stone monuments from the Maya ruins. This fact concerning the Dresden Lunar Tables was evidence to Eric S. Thompson that Joseph Goodman did indeed deliberately review Förstemann's work, and if not than surely he was to be inadvertently aware of the previous research by Forstemann and its final product to some degree, or he would be probably not able to indirectly refer to Förstmann's foundational discoveries in the first place.

    For this reason, it would seem that the formal insistence of the late Eric S. Thompson was to appropriately reinforce the credit of Förstemann with the original discovery of the base date of 4-Ahau, 8-Kumku to the Long Count cycle from out of the Dresden, and thereafter to then reinforce especially, the conceptualized recognition of a 'linear count format' as being the bases of the Mayan Calendar Chronology as had also been put forward by Förstemann. This linear count format by Thompson's day, had become the pride of the Maya scholarly world in its determination to define the whole conceptualization of time in Mesoamerica. In truth, it would seem that if indeed Goodman had come up with a superior correlation, than indeed, he might attempt to subvert the previous contribution of others to whom 'some aspects' of the work would have then depended. At that point in time, it might have been necessary that an understanding of the correlation between the various calendars, was what was being emphasized, rather than some of the foundational elements of the Iconographic Mayan Chronology. Therefore in essence, it is understandable to this author why Joseph Goodman did not simply hand over the reward of his own efforts of study over to the likeness of Ernst Förstemann. But, for his insistence concerning his own independence and uniqueness, Goodman would then gain himself something of a reputation.

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   However, for not having ever served the world with a valuable correlation concerning the study of the Dresden, it is somewhat surprising to find out that Förstemann thought little of Goodmans efforts, and according to Carl D. Callaway's investigations on the matter; although there is little available evidence concerning a rebuttal by Förstemann on the matter of Goodman having ever supposedly discovered the base date of 4-Ahau, 8-Kumku, it is nonetheless clear that the German scholar had thought lowly of Goodman's efforts, which were geared at rectifying an official correlation for the Mayan Calendar with our Gregorian count:

“In his work “The Archaic Maya Inscriptions,” 1897, which on the whole, contains more imagination than of science”

  Förstemann 1906:233

    For all of the apparent silence, disagreement, and intellectual fallout that can be found between Förstemann and Goodman, above all it is most suspicious why the father of the Dresden Codex Mayan Calendar discovery never offered us a proper chronology towards its ultimate elucidation for all practical applications. This seems to come under the usual proper etiquette of the educated class, which seeks to consistently not apply oneself to tasks that do not result in absolute certainty, and that cannot be verified with complete 'scientific solidarity' as the term usually and currently stands. In short, it seems obvious that Förstemann was resisting the task, which would therefore inspire Goodman to resist crediting him while within his own efforts towards finding this most important piece of information with regards to understanding, and indeed experiencing Mesoamerican Cosmology in a calenderictic format.
Special thanks to Carl D. Callaway for information concerning this matter at his site: http://ajchich1.blogspot.com/2012/01/rediscovery-of-maya-era-date-130000-4.html

Despite the foundational proportions of the 4-Ahau, 8-Kumku date, the real and final conviction that was shared and absorbed from the works of Forstemann among so many others within the field was of course to be the notion that the Dresden Codex was the expression of a linear arrangement of time, based on the observation of astronomical correlations that are contained within it. The sole bases of this conviction alone, would transform and bring new foundations to the scholarly world of research concerning the nature of the Mayan Calendar, and the Maya cosmological perspective about the passage of time and the nature of cyclic renewal. Unfortunately, despite this notion of these extenuated linear astronomic cycles, and lengthy periodic renewals as they were seen within the Dresden, what was missing in the whole gamut of research put forth with the linear theory was an acknowledgement about the passage of the seasons in the southern rain forests, and the predictable table of rainfall as it occurs within the natural year, and how this might relate to the Mesoamerican Calendar in general. To this now late date in the field of Mesoamerican Calendar studies, we still have not gotten an official answer to this important question, which is: "If every other calendar in the world is seasonally based, than why isn't the Mayan Calendar, when in fact so much of their concerns were based on the labor of agricultural activities?"

The recent discoveries put forth by this author, as related earlier above concerning the planets of Saturn, and Uranus, in an opinion do indeed verify the linear and astronomical feasibility of the Mayan chronological systems, which tend to express a consistent bases of unbroken counting with the use of the various extended sections of bare numerological factors; just as are expressed for example within the 19.72-year Katun periods. This is in opposition to the more usually brief, and tentative chronological sections that are typically expressed within seasonal calendar iconographical structures that come to us from out of traditional sources, and the ones that are seen within modern use. Yet despite the apparent linear feasibility of the Mayan Chronological structures, the symbolism pertaining to the most important section of this calendars function by far, which is to be found with the Haab cycle that incorporates the length of the year into 365-days, has been poorly understood and currently cannot be fathomed to any satisfying degree. This is despite the recent surge in popularity that the Mayan Chronology has experienced with the awareness of the "2012 Phenomenon," that has brought about many of thousands of new and eager researchers, but who will never be able to understand the implicit meaning of the Haab cycle without first considering the inherent human need for a seasonal calendar that would mark the destination of the 365.2422-day year. The only true resolution on this matter, is to elect a dualistic binary perspective for the Mayan Chronology.

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The year-2011 discovery of this author regarding the bases of the Mayan Calendar Chronologies as being related to actual 29.4-year Saturn orbital cycles around the sun are expressed here in this diagram, which nonetheless plainly displays as well that the true length of the year being 365.2422-days has been reduced to only 365-days. A further reduction of this vague year by 5-days creates a 360-day year, which after a series 52-vague years would then amount to 260-days. Despite the mysterious and enigmatic nature of the 260-day cycle, this mathematical phenomenon as it has historically come down to us from ancient Mesoamerica may simply be the sum of the reduced vague year of 365-days, as found in a cycle of 52-years; which itself is the result the rounded off amount of Saturn orbital cycles in 1,507-years that comes about with the slip of the 365-day vague year upon a 365.2422-day mandala, diagram, or calendar sequence. In the extended unfoldment of the calculation 1508-vague years will pass in the time of 1507-actual years that contain 51.25 actual Saturn cycles around the sun. The return of the planet Saturn to nearly the exact degree upon the ecliptic in 5125.366-years would show that indeed the expression of the Great Cycle would be related to the numerological factors.

The example shown above would go far to show that the numerological aspects of the Great Cycle measured by the Long Count digits of 13.0.0.0.0. are indeed related to the cycle of Saturn as it is found in that time of 5125.366-years of linear counted years. However, past that time of 5125.366-years onto the next day of 13.0.0.0.1. the calendar count still continues into the future, therefore the Long Count cycle 13.0.0.0.0 cannot possibly represent an end in counting days, but rather only an astronomical cycle for all of its purpose, symbolism, and inherent foundation. For that matter, it would seem indeed that the Thirteen aspect of 13-Baktuns was intentional in describing the Saturn effect, where possibly that number was associated with that planet in Mesoamerica. The argument for the continuation of the Mayan Chronology that makes it way past the 5125.366-year cycle takes the count into a 7886-year cycle, which contains 2880299-days. This cycle contains some 267-orbital cycles of Saturn. Some believe that this represents the official ending of the Maya chronology, wherein it would then turn over and begin again. However, in keeping with an inherent astronomical principal concerning the cycle of Saturn, if the cycle was actually allowed to roll over in the time of every 5125.366-years, what would manifest instead would be a 30,752-year cycle that fulfills a perfect 360° of the ecliptic with 6 x the amount of the 5125.366-year cycle. Dividing the amount of 30,752-years by 1,507-years bears the amount of 20.4 One Thousand Five Hundred and Seven Year cycles.

The 30,752-year cycle is the hypothetical outcome of the rollover of the 5125.366-year cycle for a total of six times, as representing specifically an astronomical cycle rather than an actual calendrical counting procedure, which in itself becomes more of a statement about the interplanetary nature of all solar system functions, wherein 29.45-year cycles of the planet Saturn are seen as commensurate to the 29.5-day cycles of the moon, and therefore as well by default as to be having a significant influence over all aspects of the earths movement cycles including the 26,000-year Precession of the Equinox's, which in fact have been attributed to the moon in modern astronomy. The marking of the 30,752-year cycle with the Galactic Center is paramount to the indication that the end date of the current 5125.366-year cycle coming on December 21st, 2012 is an astronomic measuring cycle that correctly marks the sextuplet framework of the 30,752-year cycle. This is a primary indication made to us from the Maya that this linear cycle is indeed an astronomical calculator. For that matter, as it can be seen in the diagram the 30,752-year cycle covers six extremely important positions including: The Galactic Center; the Star Arcturus; the Star Regulus; and the "Eye of the Turtle in Gemini" at the opposite end of the Milky Way Arm; the Dragon Maw of Pisces; and the Dragon Maw of the opposing Aquarius. The placement of the Saturn Caliper at these six coordinate points is essential to the understanding of the connection of Saturn to the Dragon Cycle.

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  Part Six:
        Dating the Saturn Caliper: The establishment of the Corrected Count Haab dates,         as the bases for the current closing Linear Count Baktun cycle 13.0.0.0.0.


The structure of the universe was of paramount study and importance within ancient Mesoamerica, and it was from the inherent structure of the starry universe with its subtle appearances and its stellar constellations that the Mesoamerican Calendar Glyphs were ultimately derived from. This includes the Maya Glyphs as well, and while it has come to be accepted and should always be remembered that indeed Dr. Ernst Förstemann is responsible for first deciphering the Dresden Codex and revealing to us the base date of 4-Ahau, 8-Kumku, and therefore as well as the end date that should arrive some 5,000-years later on 4-Ahau, 3-Kankin, what he did not tell us is exactly what these particular Maya glyphs mean structurally. For that matter, it was within his time that the battle had been mounting to comprehend the bases of the written Maya Script as it was seen upon the monuments and within the codices. This was done with the hopes of defining what then appeared to be the possibility of their syllabic bases for a written language. The book "Breaking the Maya Code," by Micheal Coe contains the story to this ongoing incredible modern legacy of scholarship and discovery. However, it seems that it has been only recently inadvertently ascertained, and perhaps regrettably accepted that the Maya Calendar Glyphs are actually different: They are not altogether syllabic and had never been, or should be understood in such a way. On the contrary, the earliest Maya Calendar Glyphs are astronomic, and it is from the additional restructuring and borrowing of these earlier astronomic calendar glyphs that finally later the written language glyphs were then ultimately derived from to serve as the bases of the written symbolism that then expanded on its own means and linguistic proposing. Ancient Mesoamerican Iconography is stellar.

Therefore, the study of the Maya Calendar is a different undertaking all together, and the structural elements of the Mayan and the Mesoamerican Calendar glyphs in whole are the keys to the astronomic framework of the calendar and its decipherment. There are of course more than a few glyphs to choose from within the selections relating to the Mesoamerican Calendar, but it is in particular the 18-variations of the Maya Haab glyphs meaning 'cycle of the rains', and also (called the Metztli, meaning moon) in Nahuatl, which are of concern in this case, and would in fact point to the decipherment of the Mesoamerican Calendar as being related to the year cycle and therefore containing seasonal implications in both some, and in most respects that would also include the yearly stellar positions that also correspond to the traditional 18-period Haab symbols and their iconographic structures. The prerequisite to understanding the bases of the Seasonal Haab Cycle, is of course coming to terms with the Corrected Count cycles that include intercalary dates in one form or another, which help to hold the Haab Cycle in place with regards to the seasons, and to some good extent the stars. But of course, it is this stellar correlation of the 18-month cycle that is ultimately susceptible to an astronomic 6,500-year Precessional Cycle whereby finally the alignments will begin to change over the much longer course of time that is produced by the 26,000-year cycle.

The Corrected Count tallies the relevant yearly seasons by holding the 'seasonal 18-month cycle' in place as the sun moves through the totality of a 6,500-year (1/4th precessional cycle), which implies a relevant equivalence between the seasons and the current positions of the stars. Such a 6,500-year star cycle would seem to account for a long life expectancy of any star watching civilization and their chosen stellar symbols. Conversely, when in considering a longer Linear Calendar Theory, which now tends to dominate the scene in the field of academic scholarship, it is the differential provided by the 1,507-year slip cycle that would maintain a concordance of similarity with the various positions of the stars in that extremely long period. If this is not so, then the positions of the sun and the stars would simply have no meaning to the calendar. Therefore, what must be considered if the Linear Haab Slip Cycle is as historically legitimate as contended, is a an ambidextrous approach to stellar constellations whereby the structures of various groups are either negotiable or, the massiveness of certain stellar structures are so large that the position of the sun within the star grouping at any point in history would take on some form of meaning. For instance, below is provided this authors version of the stellar Haab glyph of "Kumku," which is deemed as a full sky constellation. Such a massive circle that encompasses the heavens could account for the passing totality of a full 1,507-year slip cycle and the solar positions within it, and even as well, could also account for the passing solar positions of a Corrected Count in a full 26,000-years! If such inherent stellar concepts were previously perceived within ancient Mesoamerica, then I would reach far to call this the "Celestial Haab Network." The concept is based primarily on the 4-directions of the celestial cross, where in which the sun will be seen within certain constellations that would maintain some of the inherent structures of the iconographic 18-Haab formula, such as for instance...a Turtle, which might be seen in various forms and shapes throughout the heavens. If then for instance, a slip cycle month of "Kayab," occurred when the sun was near the Galactic Center, then that globular formation could account for the iconographic shape of a Turtle shell.

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On that point, despite the possibility of a Celestial Haab Network, the 1,507 year cycle has a shortfall on finding a preeminent beginning or ending, for in fact being a slip cycle that does not stabilize the seasonal year to any calendrical schedule. Therefore, the Corrected Count, which itemizes the difference of the 365.2422-day seasonal year with supplemental intercalary dates achieves this seasonal schedule while also maintaining specific alignments to the existing foundations of the stars and maintaining their inherent astronomical and astrological meanings. These astrological meanings of the stars and constellations had their shared tradition as they were previously discovered through collective mass religious experience over time, and then were determined to be carried out independently through more isolated scribal practices within the history of ancient Mesoamerica. The difference between the two theories of the Linear, and the Corrected Counts is of course based on the difference of the 365-day year versus the 365.2422-day year, and yet both contain a significance which has been attempted at earlier. The significance of the Linear 365-day year may fall principally with the cycles of the planet Saturn, and thereby creating a collective 'Planetary Caliper' that is linked to the daily rotation of the earth, which is carried out with the precision that is allowed by counting time by the passage of days, via the spin of the earth on its axis, and then creating further correlations with the cycles of the moon as well with its inherent 29.5-day month cycles, which can glean a numerological significance to the 29.5-years in one Saturn Orbit around the sun. But then the Corrected Count being seasonal, would then therefore become the calendar count that pertains to the yearly journey of the earth around the sun, (or around the zodiac, also called the ecliptic) for the annual creation of the seasons and the ever important fall of the rains. If we pretend that the theoretical Linear Numerological Count bears the essential factors of the numerological planetary integers, then the Corrected Count would simply allow for an adjustment that combines the rotation of the earths axis to the yearly journey of the earth around the ecliptic. In Mesoamerica this yearly journey was allowed to symbolically accumulate with 4-year bearers and 13-numerals, creating the 52-whole year cycle; a principal cycle that was as we have seen probably manufactured from the 51.25-Saturn Orbits found in 1,507-years.

Because the 1,507-year is a numerological phenomenon, it again does not have any kind of firmly rooted seasonal alignment and therefore leaving its inherent linear arrangement to be tallied to a correlation of the planets and stars, and making the linear calendar phenomenon primarily a sidereal based experiment and investigation. With this realization it becomes apparent why so much emphasis has been placed on its Galactic Center ending point: Because a 1,507-year linear calendar really cant have a seasonal correlation. Meanwhile, the Winter Solstice / Galactic Center conjunction was to be a 'selected phenomenon' with a variable constant in terms of the years that surround such an astronomic occurrence, so that it was finally reinforced and perfected by other astro-numeric counts. For that matter, neither the 1,507-year cycle or the 5125.366-year cycle tallies the vague variation multiples of the 26,000-year precession of the equinoxes. For one, nobody lives long enough to do such a task, and two, the variation of that long cycle (vaguely 26,000-years) can differ by many hundreds of years each time. Therefore, no calendar in the world for those two reasons listed could ever actually record the conjunction of the Winter Solstice to the center of the Galactic Center. Instead, an effort would be made to correlate the Linear Calendar Concept to the eventual conjunction of those two coordinates. When the 1,507-year cycle is followed within its 17-increments, which brings it closest to the "vague 25,626-year precession period" it tends to fall about 26° east of the original starting point. However, 18.24 cycles of the 1,507-year cycle (27,488-years) from the date of December 21st, 2012 -to- December 21st, 29500 CE will again bring about the same Winter Solstice and Galactic Center alignment nearly to what we now currently expect to see.

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Therefore, if there is anything to the Mayan 5125.366-year date, and the awaited upcoming 'star and season coordinate conjunction' then it was to be specifically allotted through a numerological tally that was then aligned to that point (i.e. our December 21st, 2012). This was done through the advantage of understanding the 60° section of space that the 5125.366-years or, (1,872,000-days) combines as a whole. With just such a mathematical aid, and through the practice of other astronomic numeric counts, would the knowledge and rectification of this particular 'star and season coordinate conjunction' ever be possible, so that the final formalized version of layered calendar symbolism's could then be placed upon it. After the 5125.366-year cycle was drafted upon the stellar degree mark of the central galactic dark rift, the 1872000-day cycle was then counted backwards to its full 60° spacial increment for a beginning point containing a Sun and "Red Star of Arcturus" conjunction point or (our August 11th, 3114 BCE). This also happened to be close to the 'solar zenithal crossing date' of certain latitudes found within the regional Maya realms. However, with regards to the more formalized symbolic calendar equations, which concern the Haab Cycle, because the Linear Count Concept has no real seasonal premise, there would be no reason in giving the 1872000-day cycle a monthly calendrical facet value, especially since it was being projected backwards for many thousands of years, and forwards for many centuries from the approximate rectification date that theoretically happened around the year of 355 BCE. Therefore, the question is: "Where would the two opening and closing chronological dates of 8-Kumku and 3-Kankin come from?" Why would these two be chosen, and who would it matter to?

   The answer is the Corrected Count. This is because the seasonal chronology of the Corrected Count would have been fully developed, and would be in use at the time for agricultural purposes. The dates of the "Corrected Count Kumku," would always occur at the end of the year in the summer, when the rains are the heaviest. The Kankin dates would always occur in the spring when the rains begin. However, the date of 3-Kankin was of most significant portent for its astronomical correlation to 3-points in the heavens that have a astrological correspondence to the "Three Foundational Hearth Stones of Creation." This point is the Andromeda Galaxy, and it was understood that the precessional spring sun was slowly moving westwards towards that point, and would emerge from the Dragon Maw of (Pisces), some 2,360-years from the initial rectification of the 5125.366-year Linear Count integration that was then taking place with the use of the Corrected Seasonal Haab symbols. Apparently, if indeed there is to be potentially two methods of calendar counting, then the purpose was to swivel the two differing counts like two intertwining serpents of time. Therefore, the two different counts were highly cross-referenced, and the numerological facets of the Linear Count would be influential in determining some of the outcomes of the Corrected Counts role in determining the new symbolism involved in labeling the outcome of the Linear Count. Knowing that a period of 1872000-days would commence with the end passage containing a difference of "15-Haab Cycles," the Maya could then choose between any set of Haab's that are about 300-days apart. Again, the two Haab months of Kumku, and Kankin, are critical within the "Corrected Seasonal Count" because there is a great deal of rain mythology involved in their passages. Therefore, these two were picked so that the corresponding version of the "Corrected Count 5128.744-year Cycle," in relation (to the 5125.366-linear years) would reflect the proper progressions made by the 'precession of the equinox's' within those 5,000-years.

    For the matter of the beginning of the Great Cycle on August 11th, 3114 BCE is also marked by the conjunction of Saturn with the sun at one of the 'pinnacles of the heavens', (i.e. as in the top of the heavens). This pinnacle aspect is somewhat reinforced by the position of Arcturus, however this star actually only stands in place with a row of other pinnacles that mark the crown of the 'top of the heavens' as the uppermost part of a 'great intelligent halo of light'. This massive halo of light is the outreaching spiral of the universe, and the bases of the "Celestial Kumku Glyph," as it emanates from the center of the Andromeda Galaxy. (Insight of the Author:2011). At the center-most pinnacle is the constellation of Coma Bernice's, which emanates directly upward from the location of Andromeda, this pinnacle marks the center of the Celestial Kumku Glyph as a 'conceptual fountain of light', like a central feather at the pinnacle of a headdress. Within the 5128.744-year Corrected Count Cycle that marks the beginning date of 4-Ahau / 8-Kumku with the date of July 15th, 3117 BCE (JDN # 583,161) there is also a Sun / Saturn conjunction on that date around the pinnacle of Coma Berenice's which includes Venus as well. The significance of the Corrected Count date would revolve around the passage of the 26,000-year precession of the equinox's, when at that distant time of 3117 BCE within the summer months, the sun would be found at the pinnacle of the Stellar Kumku Glyph, during the Haab-Month time of "Kumku." The 5128.744-year cycle is the result of adding intercalery dates to a more astronomical 5125.366-year cycle, so that while the Corrected Count picks up the details of the initial Linear Numeric Calculation, when it is finally time to correlate and bind the bare astronomic linear calculation to a similar calendrical form, the Linear Count would then pick up the details of the "Corrected Haab Cycle" from the rainy summer month of "Kumku." Because the 60° section of space that is fulfilled in 5125.366-years is the shortest of the two 5,000-year cycles, a strategic move is made to place that 60° section of time-space within the 'pinnacle realm' of the Red Star of Arcturus, so that it will end 1872000-days later on the Galactic Center on the Linear Haab Date of 3-Kankin. Meanwhile, the Corrected Count will follow the natural rotation of the precession of the equinox's, and the Corrected Solar Date of 3-Kankin will end up separated with a 200° section of space that places the sun near the Andromeda Galaxy on the date of April 12th, 2013. In this way, two different methods of counting are made to resemble one another through various symbolism's, while their points mark out the two most important sources of light in the sky in the form of two galaxies.   19

The map shown above demonstrates that the Haab Dates of both the Linear and Corrected Count versions when measured from the most popularly excepted "Linear GMT Correlation of JDN 584283" (White) actually end up opposing each other in a geometrical fashion. The inherent controversy of such an alignment would be derived from the issue of calendar correlations that would go to insist that the "Tenochtitlan to Spanish Surrender Date of August 13th 1521 CE" (Julian) was being made according to a linear slip cycle theory of counting time. This is where Eric S. Thompson finally derived the Linear GMT Correlation Date. However, it is easily deduced from written sources that the Tenochtitlan date of "1-Serpent," year "3-House," is the result of a correction procedure that will keep that 1-Serpent date in its seasonal place in every 52-year sequence that is related to that year of 3-House. The Maya records created by deLanda were off by one day, and so were converted over to the more reliable and numerous Aztec date sources, making those the official base point to finally corroborate the Maya records with information pertaining to the Long Count Script. The Long Count Script almost seems to verify a linear counting procedure, however, such an assessment is really still pending. On that note, the theoretical investigation of two counting procedures seems fine, but this will of course antagonize the practice of the historical dating of the Maya Stela and other preeminent reference points the linear Maya chronology now has.

In both cases concerning the Corrected and Linear Counts, the chronological beginning points are seen creating a solar correlation to the "pinnacle of the heavens," and this of course is the region of the zodialogical Virgo where various pinnacles are to be found in numbers of three, and of five as well. These pinnacles are further demonstrated in various forms of iconography found within the headdresses of many Mesoamerican deities, and should be understood as emanating upwards from a foundational base point. The upward emergence of emanations suggests a path of growth and expansion outward, which should then correlate to the "upward" path of a tree. The region of the celestial zenith, where the sun resides in the surrounding relevant summer months at the times around noon, is suggestive of the sun finding a perching point at the topmost section of a pinnacle tree. Considering the inherent and relevant correlation of the traditional Kankin Glyph to a tree, we should not be surprised then to find the Baktun termination point of 13.0.0.0.0. 3-Kankin within both of the Corrected and Linear correlations as happening at the base of a potential upward emerging stellar tree.

The upward expansion of the latent cosmic tree concept is symbolic of the growth and expansion of time itself, and in the case of the Mesoamerican Stellar Tree, which involves specific perceptions within the heavens, the base of the tree is deemed as an expanding spiral or galactic coordinate. In the case of the Linear Count, the terminating base date of 3-Kankin lies at the Galactic Center, while in the case of the Corrected version, 3-Kankin will be found near the region of the Andromeda Galaxy. As was hinted at earlier in the previous sections, the central location of the barred spiral of the Andromeda Galaxy seems to have indicated the location of a central godhead in Mesoamerica, which in turn served as the bases for much religious iconography. Included in this collection of celestial symbolism's, as was to be earlier noted above was the preeminent Mayan ISIG Glyph. This particular glyph demonstrates some aspects of being both bubble like, and as well as having a specific pillar like eminence that indicates that the primeval universe is being lifted and expanding outward, sort of like in the fashion of 'a tree that is contained in the bubble of the universe'. Similarly, the "Celestial Kumku Glyph," as it is conceived specifically by this author, literally expands and branches outwards like an expanding bubble of awareness as well, itself extending from the primal central source of light, which is at the base of the luminous spiral of the Andromeda Galaxy. From the seed of this (watery) region, the force of galactic movement was understood as extending upwards like a tree. The same conceptual idea was expressed earlier above (see pictures pp.5 and pp.30) with the ISIG Glyph, which shares a great deal in common with the Kumku Glyph in terms of its bubble like formation, and its humanly inherent facial pariadola as well.

   This celestial aspect of the calendarictic Kumku Glyph (as demonstrated below) also seems to contain a symbolic functionality that directly pertains to the 20th day sign of the Ahau Glyph as well, and which as we know is combined with the two Haab dates of "Kumku and Kankin," for the calendrical initiation points of the Great Cycle. For one, both of the glyphs share an end point in their particular cycles: Ahau is of course the 20th-day, and the last day in the 20-day cycle, and Kumku is the last 20-day month in the eighteen month cycle. From the Corrected Count perspective, another solar element between Kumku and Ahau is perhaps apparent with the placement of the month of Kumku around the summer solstice, as the last month of the year in the Mayan Calendar. Because of the seasonal activity of rain fall in connection with the two Corrected Haab cycles of Kumku and Kankin, an aspect of vegetable growth is therefore prominent in their meanings, while an alternative understanding for the Ahau symbol as relating to the spring and summer growth of "Flowers," may also be advisable for understanding the full implications of the 20th day sign that is so important to the Maya Calendar Cosmology. When in considering the upward position of the head pinnacle of the Celestial Kumku Glyph, the topmost location of the solar conjunctions during those times of the Baktun initiations apparently contained a great deal of celestial importance. Below can be seen the two main correlations of the Linear (RED 584283) and Corrected (WHITE 583161) counts, which are here being analyzed for their inherent geometrical variations that are due to their shared Aztec base date of August 13th, 1521 CE. (Julian). Both of these JDN # dates have a Sun / Saturn Conjunction in their wake, and both can be seen sitting atop a pinnacle.

   Also included within the picture are two other separate correlations. The (WHITE 583172) is by Geraldine Patrick Encina PhD, who of which had brought about this correlation through the use of a quarter day principal, but yet only using as a base date August 12th, 1521 CE . This would seem to attempt to verify the writings of deLanda, but would defy the veracity of the Aztec base date, which has been verified through much literature and research. Patrick insists on adding a 'yearly quarter date', which is comparable to a leap day being added in every 4th year. This would push the calendar forward beyond the seasonal implications because this is too many corrections. Even the Gregorian calendar does not add leap days in every fourth year. However, it is interesting to note that his is the only correlation to put the historical sun directly atop the constellation of Coma Bernice's on that date. For that matter, he insists that his is the only correlation that has a 100% match to the astronomy of the Dresden Codex. The other linear (RED 662261) correlation is by Bohumil Böhm, which has generated a great deal attention in recent years because it provides the greatest amount of competition for the GMT-584283 correlation, which Böhm thinks is wrong because he personally could not determine much of the supposed prevalent astronomical factors that are to be typically guaranteed by the study of the Dresden Codex iconography; which as we had earlier seen was to be the material basis for the linear count composition theory, as it was put forward earlier by Ernst Förstemann in the year of 1880. Böhm claims to have the correlation that fits the Dresden like Cinderellas glass slipper, only that the date involved has no base date that would correspond to any conventional records that arrive from the Spanish Conquest era.
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The discovery of the "Celestial Kumku Glyph," specifically and only by this author, is an example of Mayan Cosmology that demonstrates the concept of galactic expansion whereby the center of the universe, The Andromeda Galaxy has become the summary of the 360° angles of the visible heavens, which in themselves represent a boundary of time and space somewhat in the same manner of the two glyphs of Ahau and Kumku do as a unified whole. Therefore, the two glyphs share a simulacrum that warrants the 4-Ahau, 8-Kumku foundation date. The pinnacle of intelligence is accounted for with the 'solar peak of the heavens' represented by Coma Bernice's, which is where the sun resided just after the summer solstice in the years surrounding 3100 BCE. In the top section of the diagram, we see the four most important correlations in WHITE and RED. The difference is found with the WHITE correlations, which are the Corrected Count versions that would demonstrate the more stabilized seasonal fixation of the Mayan Haab Cycle that keeps the sun within a relevant frequency to the star formations with respect to the 26,000-year Precession of the Equinoxes. Therefore, these Corrected Haab Versions are to be seen as the possible seasonal sign posts that then would serve as the future 'reference points' that were further engineered to open the 5125.366-year slip cycles, here above represented by the RED correlations. Take note of the fact that the 1507-year slip cycle revolutions 17-times around the ecliptic in 26,000-years. The case for the first WHITE 583161 correlation belongs to this author Camden M. Andersen, and was invented thru the use of the 52-year correction procedure that invites 126-intercalary days in every 520-years. This amounted to the date of July 15th, 3117 BCE with a very narrow conjunction of the Sun, Venus, and Saturn very close to Coma Bernice's. The second WHITE 583172 correlation belongs to Geraldine Patrick PhD. who derived the date of July 27th, 3117 BCE by adding a 1/4 day at the end of each year, from the date of August 12th, 1521 C.E. (Julian), and which he says incorporates the rising of the evening star, and the systematic observations found within the astronomic correlations of the Dresden Codex. Interestingly enough, his is the first correlation ever to be mounted directly atop the pinnacle of Virgo, right upon the stars of Coma Bernice's. In an opinion, the Dresden Codex may very well be based on an added 1/4th-day concept, since the manuscript may simply be a manifestation of later Mayan astronomy. However, such a 1/4th-day added in every year implies an eventual forward drift out of alignment with the seasons that could take some 9,000-years to complete.
The next RED 622261correlation is by Bohumil Böhm, which was derived from planetary correlations found within the Dresden Codex via the linear count concept, which has brought about even more astronomical correlations then are to be found with any other linear correlation that pertains to the Linear Dresden Theory, although problematically Böhm's correlation has nothing to do with Bishop deLanda's chronology. Lastly, there is of course the RED 584283 GMT correlation, which is the most popular, and ends its 5125.366-year cycle just within the 'dark rift' of the Galactic Center on the day of the Winter Solstice in the year of 2012. In this correlation, the specific placement of the 60° section, which also incorporates the Red Star Arcturus was done deliberately when then the Haab date of 8-Kumku was borrowed from the Seasonal Haab Count, so as to specifically help end on the cycle on the date of 3-Kankin in the year of 2012, when the sun will be at the center of the root of the Milky Way Tree on the date of the winter solstice. Therefore, this tree may represent the horizontal dead tree of winter. Also Note: The Chol word for Kumku which is "Ol," means 'round thing'.

For further information on Geraldine Patrick Encina's annually corrected leap day theory see his website at this address:http://geraldinepatrick.wordpress.com/

   The specific selection of the two Haab dates of 8-Kumku, and 3-Kankin are not arbitrary, and are of course deliberate symbolic measures that were drafted by the ancient Maya engineers who created the 'current 5125.366-year symbolic calendar cycle' from out of the realm of the Corrected Count Haab positions. However, in order that the significance of the ending date of 3-Kankin would play out as intended, it would be safe to assume that it was chosen first, so that perhaps that the number eight in the Kumku alignment is the more arbitrary number and symbol combination. This would mean that the date of 3-Kankin was chosen first and that the next date of 8-Kumku was to be found afterwards. But why as the date 3-Kankin picked at all? The reason is of course related to the stellar cosmology of the tree in Mesoamerica, which is the main symbol of the Haab month Kankin and which means "Yellow Time," or (Day) in the Yukatec language. This linguistic fact is the preeminent clue along with the tree symbol that this particular Haab position is related to as representing the spring and the blossoming of the tree of life, as the bearer of all fruits that were to be found in the realm of Mesoamerica. At the time of the calendars Long Count engineering, the Maya were of course aware of the then current Corrected Haab Count positions, and they knew that these were slowly changing with respect to the stars due to the Precession of the Equinoxes and that the spring sun was moving away from the Pleiades and closer to Andromeda. With respect to this changing alignment, they then established the positioning of the 5125.366-year (60° section) to begin in the distant past with the sun above Arcturus, so that it would finally end on the Galactic Center on the date of the winter solstice in their future. This would happen simultaneously as the Corrected Count Cycle made its way towards its own future destination point of April 12th, 2013 to then serve as the root of the upward pointing vertical tree of spring, at the central Analemma Point that flowers upwards towards Coma Bernice's.

   According to the theory of Munroe Edmonson, it was in the year of 433 BCE that the Mesoamerican Calendar attained the accuracy of modern astronomy in its estimation for the length of the tropical year as being 365.2422-days. (Edmonson.1988:117) Yet despite any kind of theoretical speculation on the origin of Mesoamerican Calendars as gained preeminently thru the observation of monuments and other scientific data, it is nonetheless clear thru the availability of the 18-month Haab Cycle that many of the earliest Mesoamerican Calendars were indeed seasonal in their function, and therefore accounted for the 365.2422-day year in one way or another; be it through temple alignments, or through the observation of shadow sticks, and of course as always the positions of stars. Furthermore according to Edmonson, the hypothetical genesis of the so-called Long Count is to be estimated at about 355 BCE, (Edmonson.1988:121), though of course evidence for a linear perspective on the calendar counting may in fact go back further in Mesoamerica. However, when using this particular hypothetical initiation point of the Maya Long Count, we would also then discover that the sun was conjunct the Pleiades on the past date of April 17th, in the year 355 BCE on the proleptic Gregorian calendar, and which in fact would also be the 14th month of Kankin on a Corrected Count Haab cycle.

    Following the continual hypothesis that the earliest Mesoamerican astronomers were indeed aware of the rate of precession, it would have then been ascertained by them that the sun would have moved closer in to the realm of the Andromeda Galaxy (the zodialogical Pisces) in the time of 2,160-years at the rate of 1° in 72-years into the future, which is more or less where the sun currently resides during that time in our astronomic phase. Conversely, when looking backwards in time, they would have also ascertained that the sun would have been just within the realm of the 'foot of Gemini' (which is precisely where the current summer solstice now occurs located in the center of the southern portion of the Milky Way Galaxy in the years surrounding 3117 BCE. On those dates surrounding the time of mid April, when at that time within a Corrected Haab Cycle, the month would have then been Kankin as well. This of course would have been a projection backwards in time, unless by some coincidence Mesoamerica in one form or another, was to be in some kind of existence at that time in 3100 BCE. Understanding the seasonal aspect of the Haab cycle, these early Mayan astronomers were aware that this Corrected Kankin cycle was always in the time of spring, and in fact that the date of 4-Ahau / 3-Kankin was to occur exactly 20-days after the spring equinox particularly in the year of "1-Caban," and within a Corrected Seasonal Mayan Calendar Count, this then typically is the date of April 12th in that particular year of 1-Caban in the 52-year round.
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   Thus to follow the year of the Corrected 4-Ahau in the year 1-Caban, was in essence to follow the spring equinox to some extent, but even more it was to follow the official beginning of the rainy season in southern Mesoamerica thru the official seasonal mark point of the Astronomical Analemma. For this reason, it can be clearly ascertained that the month of Kankin (Yellow Time) is the annual time for the renewed blossoming of the "Flowering Tree of Paradise." Later in Nahuatl culture, this tree was known to be rooted in the realm of "Tlalocan," however much earlier in the Mayan Culture it was the realm of "Tamoanchan," which is clearly a word of Mayan origin that means "Place of the Moan Bird Serpent." (Brundage.1982:140). The Moan Bird is clearly an allusion to the "Muan Owl," which is the symbol of the next 15th Corrected Spring Haab of "Muan," which is symbolized by an Owl who is responsible for picking up the water serpent, wherein both would conceptually emerge to become a "Muan Bird Serpent," or the preliminary archetype for the "Quetzalcoatl" concept as it was to be maintained throughout ancient Mexico as being symbolic of seasonal renewal by way of the rains. To the Maya this Muan Owl was interchangeable with the Green Quetzal Trogon, which can be seen mounted atop of the Tree of Paradise as a permanent extension of it. According to Brundage, the Mayan word 'Muan' means, drizzle or cloudy, and therefore is naturally a reference to the wetness of spring invited thru the waters that then begin to descend from the sky. (Brundage.1982:41).

   From the onset of the earliest astronomical observations in the Maya world, it was observed that the westward astronomic 26,000-year Precession Cycle was consistently moving the time of the annual spring renewal closer and closer within every 104-year century, to the base of the stellar Tree of Paradise that was rooted in the watery realm of the celestial water pond that is found in the zodialogical Pisces. This tree reached upwards thru the North Star, and into the pinnacle of Virgo. (Discovery of the Author:2002) Indeed, it can be observed that many Maya monuments, and within much of the iconography in general there is to be found various expressions of 'fish' and other water foul in connection with the foundations of heaven that are usually represented by a mountain symbol, and often with a tree situated upon it. These scenes are an obvious allusion to the fecundate quality of water and the necessity of those terrestrial waters to be recycled thru the skies. Therefore, it is not surprising to find that the Mesoamerican solution to the symbolism for the process of condensation was the solar bird of fire blending with the terrestrial waters in the creation of rain. Looking above to the star map featured above, it can be seen 'in between the lines' how this process was perceived in the heavens, which started in spring during the months of Kankin and Muan, and then peaked within the summer months of Kumku and Pop.

The message about the discovery of this author concerning the vertical Celestial Tree may come as a surprise to most, and yet its ancient message previously forgot, is now ready to be remembered in the current wake of the 2012 Mayan Astronomic Legacy. As it turns out, it is the calendrical alignment of the celestial phenomenon that concerns the ancient tree concept in Mesoamerica that the current year 2012 Linear Long Count end point of 13.0.0.0.0. that happens on the date of 3-Kankin was indeed apparently meant to express. However, as it is currently understood, as far as the Linear Long Count is concerned the end date of 13.0.0.0.0. 4-Ahau / 3-Kankin ends on a date of NOT the spring equinox, but rather on the winter solstice, and upon the base of the Milky Way Tree, which is the Galactic Center. What could be the meaning of this apparent space time duality that is to be found between the two different chronological patterns as they are expressed within the Seasonal Corrected Count, and the Linear Long Count Theory?

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The Funeral Lid of Pacal Votan: The Pacal lid is a structural record of the Tree of Paradise as it appears to branch upward from the area of the spring equinox, up towards the area of the autumnal equinox. The cross section is flanked by the likeness of the double headed Milky Way Fire Dragon, which is pushed upwards by the growing force of the Cosmic Tree; thus the expressed arch that creates something of a mountain formation. The Tree is surmounted by the likeness of three bat heads, two of them face side to side marking the astronomical points of the stars Arcturus and Regulus. The third bat points to the zenith of the pinnacle of Virgo where the sun resides during the summer months, thus the Quetzal Trogon that belches the summer monsoon rains from its beak. At the bottom is the mountain base foundation of the spiraled eyed underworld god Iznamna, who of which is the dead Owl of midnight, whose past efforts became the bases and foundation of the current age. The great sculpture has been mistaken to be the singular expression of the Milky Way Horizontal Tree, as it was presented this way by the late Linda Schele in the 1992 book "Maya Cosmos." While there is a connection, rather the message is actually to be understood as a duality that is found between the Horizontal Dead Tree of winter, and the Vertical Renewed Tree of the spring. The cross element of this duality is further demonstrated within the Tree itself, which in fact marks the cross section of the heavens in the area of the North Star.

Within the traditions of ancient Mexico, there remains to be found the forever consistent theme that is found as well among so many other ancient cultures, which pertains to the notion of purity and its association with pristine beginnings, and the promise of forever lasting abundance that then becomes lost. This is the myth of Paradise Lost, which also has its place in the mythologies of ancient Mexico, and which was the previously set stage for the origins of the human race and the preemptive activity of the foundational gods and their deeds. The image of this theater was of course derived from the apparent abundant offerings of the earth mother in the form of luxuriant materials of great beauty, which could be further used for extravagant consumption and enjoyment. The concept of food is of course here preeminent, as this of course was the most consistent demand within any culture, and it is from the abundant trees of the earth that these food stuffs were found in the form of the newly grown fruits. This Mesoamerican Paradise was usually imagined as existing upon a great mountain that reached far into the skies:

    Rather it belonged to the gods. It was a never never land where the lovely Xochiquetzal , the Earth Mother or Precious Flower, was a perpetual mistress. Around her were maidens or nymphs, along with buffoons and dwarfs to entertain her. All manner of delights surrounded the goddess there, and in her enjoyment of these she was protected from all rude intrusions. This holy retreat could be thought of as far off in the south, situated on top of a mountain so high it almost reached the moon.
  Burr Cartwright Brundage. The Fifth Sun p.46

   This eternal "Mountain of Sustenance," was also principally said to be the home of "Tonacatecuhtli," the high god of the thirteenth heaven who lived with his female consort. From this place is where once all the gods created, and were nourished on the precious staples of divine maize and other holy foods. At the center of this Great Mountain stood the likeness of a flowering tree, that flourished amidst an eternal summer. The boughs of this tree were not supposed to be broken, nor were its flowers to be plucked, where exotic birds caroled and sung ceaselessly among its leaves. In the tradition of paradise lost, it is then implied that the surrounding gods desecrated the tree by tearing away at its blossoms, finally destroying its earlier pristine beauty. For this act, the gods were then punished and were thrown out of the mountain paradise to be given new places in the darkness of the underworld, and other places found within the earth and sky. The key role exemplified by this digressive transformation of paradise lost was performed by the Flower Goddess herself, "Xochiquetzal," who upon reaching the underworld then became her alter ego "Iztpapalotl," or "Obsidian Butterfly," a female deity whose name vaguely recalls the nature of bats and their nightly flights through the night sky.

The Broken Tree of Paradise: The Broken Tree of Paradise over to the right is over seen by the goddess of Itzpapalotl (Obsidian Butterfly) as a goddess of the night and a symbol of the north, and who of which is the alter ego of the goddess of spring time and rebirth Xochiquetzal, who of which was a symbol of the annually renewed tree of paradise. The various roles of these two female divinities seems to indicate a seasonal function pertaining to the spring (Xochiquetzal) and the winter (Itzpapalotl). Her rulership of the 16th day sign of Cozcacuauhtli (Vulture), which points to the southern direction is made evident here in this picture from the Codex Borgia. Over to the left we see the Red Tezcatlipoca, as the ruler of the Eagle day sign (Cuauhuatli), which points slightly south to west on the horizontal 20-day mandala. The Feathered Serpent above the red deity indicates the position of the sun within the area of the Milky Way and the Galactic Center during the autumn months as it approaches the winter solstice, and when the sun is then seen receding from it afterwards in the winter months symbolized by the Southern Rabbit being ingested by the Feathered Dragon as the prelude to spring. The Broken Tree of Paradise would seem to indicate the calendrical position of the winter solstice, which might conceptually 'snap and break apart' as the sun finally reaches its furthest southern point on the horizon on December 21st, and then begins its horizontal trek backwards towards the east for the spring equinox.
http://www.famsi.org/research/graz/borgia/img_page11.html

The mythology of Izpapalotl is diametrically opposed to the mythology of Xochiquetzal, as these two deities are counterparts to one another. One is Xochiquetzal, who naturally represents the pure flowering goodness of the Tree of Paradise, and the other is Izpapalotl who represents the now destroyed or "Broken Tree of Paradise." Because the allusion to the Flower Goddess is obviously a seasonal one, we may therefore assume that the correlation between these two female deities is seasonal as well. In this case, then when accounting for stellar correlation with regards to the seasons, it then becomes not to much of a task to relate the two celestial trees of the "Vertical Spring Tree," and the "Horizontal Winter Tree," to these two goddesses. When considering the nature of duality that is to be found in the ancient world, it only becomes essentially logical to assume that the ancient Maya when confronted with the two different chronologies of the Corrected Count, and the Linear Count, would have sought to consolidate the duality of these two different astronomical functions within to the same dualistic parameters that were observed within the heavens, and by default reflected in the sacred mythologies as well. According to this theory, the Linear Count for all of its literally unseasonable qualities, and eternally changing facets of movement and astronomic measure, then becomes the count associated with the night and therefore the winter solstice; (Itzpapalotl). The seasonally correct Corrected Count, then of course becomes the symbol of the day and its timely avatar the annual spring; (Xochiquetzal). These two trees, are two trees of time measured out by the two chronologies from ancient Mesoamerica that serve the two different purposes needed for the two different classes pertaining to the farmer and the astronomer.
23

Above we see a depiction of the Broken Tree of Paradise, with the god of morning frost, which here being Venus in the form of "Tlahuizcalpantecuhtli" (Lord of the House of Dawn) is cutting the tree in to pieces with his axe. The Mesoamerican Broken Tree of Paradise is typically depicted broken and bleeding, with an animal or human subsiding over the main central break, which is also usually accompanied by many other broken branches indicating the natural scattering of the dead tree. A coral snake is usually seen curled within its branches as a symbol of the sexual sin that pertains to the myths of Xochiquetzal and Itzpapalotl. This picture from the Mixtec Codex Borgia, is very telling and symbolic of a celestial notion regarding the Tree of Paradise and its surrounding concepts. As we can see, the tree is rooted in the horizontal foundation of the earth, which is paralleled by a Feathered Serpent that engorges a Rabbit, which is symbolic of the light of the moon, but is also to be further understood within to a comparative correlation to the vital fires of the Galactic Center. This 'engorged' aspect should indeed be understood as representing the finality of the winter solstice solar alignments and the transformation of the seasons as arriving towards the culmination of the dry spell. We also see a large 'star eye' at the base of the tree above the root, which could be a symbol of the winter solstice sun and / or the midnight sun at that time of the year. The tree reaches upwards through the ecliptic, and bends backwards like the ecliptic at the zenith breaking backwards like a tree. The picture was reversed to delete the artist’s original reversal of the constellation scene, so that all characteristics are flush with actuality. Coincidentally, it should be mentioned here that upon the Corrected Count, the date December 21st, 2012 will be the seasonal tonalli date of "9-Rabbit." Finally, later as the sun reaches the spring equinox, it will then be within a conjunction to the upward constellation of the renewed "Vertical Tree of Spring," which demonstrates the typical blossoming associated with the renewed earth mother. The engorged Rabbit (of fire) found in the mouth of the Feathered Milky Way Dragon may be one of the many symbolism's pertaining to the seed of resurrection that is found with the change of the barren winter months, into the new fecundate spring as they were typically found in Mesoamerica, and then recognized in a relative relation to the constellation forms with the cycles of the yearly sun. The final arrival of the winter solstice to the center of the Galactic Center is for this reason a milestone in the astronomic recognition that was observed between the changing seasons and the stars in ancient Mesoamerica. A seasonal calendar was of course needed for such kinds of seasonal realizations to be observed.
http://www.famsi.org/research/graz/borgia/img_page19.html

Here above we see an example of a clefted tree that is not broken, and rather shows examples of birthing as a fecundate example of seasonal rebirth. The tree is explicative of the concept of a vertical upright tree that rises perpendicularly to be surmounted by a horizontal cross. In the center we see an eye, but it does not have the typical half red mark to indicate its star symbolism, however, of course the tree is wrapped by two serpents that emerge as writhing bands of mist and star light, confirming the tree emergence from the underworld as being a stellar manifestation. Below we see a rare demonstration of the Three Stones concept that principally serves as the foundation from which the tree emerges. 24

  Part Seven:
                                                                                  The Mesoamerican Three and the Kankin Tree

The three stars that are found within the constellation of Orion and form the 'belt' have been said to be related to the "Three Stones," of Mayan Mythology. This idea was also briefly touched upon in the1993 work of "Maya Cosmos," a book that was written during a time the now late author Linda Schele was still alive and generous in expressing her appreciation and understanding of the fact that many of the Mayan iconographical works are in fact as she put it in her words "star diagrams." Linda was not wrong on this personal insight of hers, and other authors were invited to share their point of view on this matter concerning the stellar bases of Mesoamerican Iconography as it is seen all through out ancient Mexico. While admittingly, some of the written work in that book is somewhat hard to follow, it should be no surprise as well that while some of the ideas are valid, there is nonetheless an evident symptom of incompleteness that surrounds some of the conclusive evidence pertaining to the star diagrams, and their function within the unfoldment of time and its counting procedure as is found through the sacred calendar. For this reason, again we are not to be too surprised to find that we are not going to get the whole cosmic story from the1993 book "Maya Cosmos," all on its own.

   Therefore, the challenge continually stands with all those individuals who are interested to make the best effort with all the iconographical resources currently available, while at the same time expanding one's own personal frame of reference with regards to understanding how these ancient Mesoamericans perceived the heavens. The efforts made by this author throughout this whole treaties has been designed to help all those who are interested to achieve just that particular end. It cannot be done through gracious authors who are no longer alive, and who cannot contribute to our field of study concerning the beliefs, practices, and perceptions of the ancient Mesoamericans. This pursuit to 'reconnect the dots of the past' in turn helps to integrate those ancient world views from out of Mesoamerica, with those other similar religious belief systems that are to be found throughout the ancient past; whereby each insight can be loaned back and forth over the world continents from the time of yesterday to reveal a pattern of similarity that will guarantee some amount of conclusiveness. One consistent aspect of ancient culture that is shared the world over, and which disseminates frequent similarities is found with the concept of numerology. In the case of the Mesoamerican concept of the number "three," we are also to see a similar recognition of that number structure as pertaining to the 'center' and to rotation, and thereby as well to 'movement' and oscillation, which will ultimately (like the spring) guarantee the process of growth and regeneration as it is found within the natural world.

This Maya plate expresses the concept of three, in connection to the blossoming of the spring renewal through the three fold trinity concept of the Hero Twins and the resurrected Hun Nal Ye, as a symbol of the new blossoming agriculture, which is brought about as the sun approaches certain star formations; a changing facet of the skies as the sun was historically observed as slowly precessing westward towards the area of the Andromeda Galaxy during the general time of the spring equinox. Here in this plate, we see Hun Nal Ye dancing on his personal avatar of the previously severed head of Hun Anapu (1-Ahau Hunter Lord), which here is the expression of the centrality of the Andromeda Galaxy in the heavens in relation to the spring equinox. It can be plainly seen that symbols of flame and breath emanate from the mouth of the severed head, indicating the dynamic seasonal forces at work, which also seem to stand in opposition to the watery foundations provided by the earth as expressed by the crane bearing a captured fish within its beak. This bird might as well be a symbol of the waters below that are expressed in the terms of the dynamic movement of the "three," which germinates the seed of all life. The deity to the left seems to point to the bird as a symbol of his affiliation with the watery deep, which is also expressed by his alligator headdress. The blossoming headdress worn by the severed head deity emanates out towards the Galactic Center, as in the typical formation of an animal maw of sorts; the "Itzam-Yeh Bird Head Helmet" is of course found in the center of the Milky Way Arm near the stars of Perseus acting as the insulator of the Andromeda Galaxy center of intelligence. The snail shell deity seems to point to the blossoming severed head of 1-Hunter from his station near the Galactic Center, precisely where the head of 1-Hunter was previously removed by the Camazotz Bat, and which was then hung on a tree to initiate a new age. Curiously, each of the trinity wears nose rings indicating the fecundity of exhaled breath, another aspect of the suns stellar spring location. Below the three symbolism, there is another three-fold symbol that appears to be a reflection upon the waters, marking the trinity formation above with symbols resembling the Egyptian Anka. The one in the center representing Hun Nal Ye is truncated to the plate disk. This truncated Anka formation would obviously represent the deity of the resurrected Hun Nal Ye.

The pictograph shown above clearly demonstrates an affiliation of the number three concept with foundation, centrality, and therefore movement, as the heavens were seen as spinning from the center of the area of what is now the star Polaris. The dynamic connection of the three concept in relation to the movement of the universe is also found in other parts of the world such as ancient Tibet, where the interaction of three forces are often depicted in the terms of flowing movement via a three-fold centrality that is to be found in the heavens. This sacred aspect of three is also reflected in the more orthodox religious concepts found within the doctrines of Buddhism, which exemplify the sacred trinity in many forms and through many written concepts. In the chapter above, called "Painted Jade," the likeness of an ancient Tibetan underworld deity referred to as the "Bhavacakra," (http://en.wikipedia.org/wiki/Bhavacakra), which by the sole discovery of this author has been realized to be in fact a full sky constellation. (Personal Discovery From the Author: 2002).

The Tibetan deity is obviously a symbol of the underworld with its inherent skull formation headdress, and feline appearances. The deity bears a characteristic set of "Three Eyes," which is of course probably intimately related to the Asian concept of the third eye. This stellar Tibetan deity specifically holds the zodiac within its grasp, for in essence this deity is a symbol of the outgrowth of the earth as it travels thru the seasons; as in the outward blossoming of the underworld earth resource. In this sense, the Bhavacakra is possibly the "Tree Of Time," as it grows upward and unwinds with the seasonal changes demonstrated by the undulating spirals of the zodiac. In the center of the Tibetan zodiac, can be seen the three-fold principal of rotation exemplified by three animal deities who chase each other endlessly in a cycle of becoming in order to generate the rotation of the universe. The secret of the Bhavacakra is discovered in its feline proportions, which show that it has emerged upwards from the seat of the earth, in this case represented by the Milky Way foundation, where the Three Eyes have seemingly sprouted up from beneath. (Please consult the Wikipedia Article sited above). 25

This is the sculpted image of the Aztec Tlaltecuhtli-Tlaloc Deity inherited from the earlier realms of Teotihuacan, as can be demonstrated by the ornamental three-fold digits found in his headdress representing the inherent "Concept of the Three Stones," as they were earlier depicted frequently in Mesoamerica among the Maya, Olmec, Zapotecs, and Teotiuhcano's. This jaguar-serpent deity is a symbol of the energetic emergence from the underworld, like as in the case of a tree, which would carry the Three Stones of the underworld Nadir towards the upper-worlds of the zenith. Positioned in a pose like the Tibetan Bhavacakra, this Mexican Tlaltecuhtli Earth Deity holds the zodiac in its grasp as a symbol of centrality, but yet instead, in the form of the five-fold jade quincunx symbol, which is used as a representation of the green blossoming growth brought about by the annually renewed spring of seasonal rains that in turn structures all agricultural time tables. The sculpture also typically demonstrates six skulls guilded to its body, which might seem to have a numerological significance related to cosmological unfoldment from the earth realm as it blossoms into the heavens. Indeed, the meaning of the Mayan number 6, (WAC) means as a metaphor 'to lift upwards'. This statue is usually found beneath, at the bottom of other friezes, demonstrating the connection to the earth by laying flat. Furthermore, we are invited to remember the Zapotec Cocijo deity earlier, which actually served in the same guise as to be 'rising into an upright pose' whereby Cocijo then would represent the stable pillar of the stellar universe in the process referred to as, "The Rising of Cocijo." Such a process whereby in the summer months the Andromeda Galaxy rises to the zenith as the Galactic Center moves past the south, is also descriptive of the process whereby the head of this similar Aztec Earth Deity is also seen rising to the zenith with the crown of Three Stones within its head band. This deity is also shown in this pose as being related to other more familiar female earth deities representing childbirth, such as Tlazolteotl.

The Three Stones, which are depicted as digits in the earth gods headdress found above , are preeminently a symbol of the resurrection of the Three Stones from the base of the earth as ascending to the zenith via the upward central spiral movement of the zodiac. This is achieved as they are carried upon this upward growing movement of the "jade tree of light," which ascends from the center of the universe i.e. "The Andromeda Galaxy." The Three Stones then are mounted in the Temple of the Heavens, represented by the stars found at the pinnacle of Virgo, which can be principally represented by the star cluster of Coma Bernice's. Taking the subject further to a planetary correlation, the Three Stones finally were then to have to been represented in the distant past by the previous Sun, Venus, and Saturn conjunction, as it was to be found on the date of July 15th, 3117 BCE, on the JDN of 583,161; which is an easily identifiable area that is now the current stellar station where the sun is found at the time of the annual autumnal equinox.

Within this diagram we can see that the Three Stones have reached the zenith in this case by the positional insertion of the 5125.366-year naked number cycle, or "Saturn Caliper," into the on going flow of the continuous seasonal 52-year cycle, which simply moves along with the flow of solar time over a period of 26,000-years. This thereby creates an "Artificial 5128.744-year cycle," which is the result of all correction procedures that guarantee the seasonal cycle as stable, and then absorbing the 60° 5125.366-year caliper, the 52-year cycle grows to a multiple of (52 X 98.6) for a total of 5128.744-years. At the top of that cycle is discovered the Sun, Venus, and Saturn Conjunction, of July 15th, 3117 BCE, which becomes the bases of the Three Stones reaching the Zenith Principal that is further reflected in surrounding constellation forms. The 60° principal of the 5125.366-year is important as it justifies the landing mark of the sun at the point of the Galactic Center, which in reality is what the whole cycle is based on as a measurement of Saturn Cycles. However, it is nonetheless a bare or 'naked number cycle', which can be placed anywhere to end at any time. Therefore, the Galactic Center was chosen with respect to the six-fold 30,752-year cycle that divides the 360° of the heavens evenly. Then, appropriately, making the oncoming winter solstice that will place the sun squarely in the middle of the Dark Rift in the year of 2012 CE, the ending Linear Date of 4-Ahau / 3-Kankin is chosen with respect to the actual seasonal 52-year cycle of 4-Ahau / 3-Kankin, which is slowly coming around to meet its "Artificial End Date," on April 12th, 2013 CE just as the sun reaches the "First Spiral Stone of the Andromeda Galaxy," which is found just above the constellation of Aries, while the sun is found within the "Dragon Maw of Pisces," just as the Galactic Center appears within a Stellar Dragon Maw as well. The 112-day Calendar Spread that separates the Linear Count, and the Seasonal Corrected Count Cycles represents a perfect astrological bleed through, in terms of time, which of course were also to be represented in the terms of space with the constellations. In this way the two Galactic Centers of the Milky Way, and Andromeda, are marked as the standard sources of all movement as it emanates outward from the local universe. The principal binding element here between the two differing counting procedures of the Linear Count, and the Corrected Count is of course the chronological framework of the beginning point of "4-Ahau / 8-Kumku," and the final destination point of "4-Ahau / 3-Kankin" that completes the 5,000-year cycle. On the Linear Count Framework, those two dates fall perfectly within a period of 1872000-days (5125.366-years), however the seasonal adjustments of the Corrected Count would draw the cycle out further to 18732434-days, which in this case has created the "Three Stones Zenith Conjunction" thru a deliberate astronomic engineering technique that binds the 3-Kankin End Date of both counting frameworks to the vicinity of a major galactic light source, within the locally perceivable astronomic area. In order that this balancing act would play out in the appropriate manner, the smaller Linear Count sum of 5125.366-years would take the fore in the balancing act, which determines that the time of the winter solstice of the year 2012 would negotiate the accumulated positions. Yet conversely, it is the seasonal significance of the Corrected 52-year Count that has determined the essential meanings of the Seasonal Haab positions, which later were then simply numerically converted over to the Linear Count.

26

The sequential significance of the whole 5,000-year cycle and its concept as is seen above, is to be derived from the meaning of the 20-day period of Kankin and its principal affiliation with the time of spring. When observing the diagrammed cycle above we can see that the previous position of the Corrected Count Kankin then within the years surrounding 3117 BCE, was to be found near the base of the Milky Way Tree, although this time from the opposite end of the Galactic Center. At this end of the Galactic Arm, we have in fact the foundation of 3-significant stars, which need mentioning for the sake of Mesoamerican Cosmology; these three stars are:

1. Procyon; 2. The brightest star Sirius; and 3. The second brightest star in the sky, Canopus. The 90° angular significance of those three stars, with regards to the position of the Andromeda Galaxy is somewhat obvious in the diagram, which seems to represent a deliberate transference of foundational resource that is symbolized with the number three and its implication. This particular 'east to west transference' was indeed iconographically recognized in Mesoamerica, and appears to have been used for serving as the bases for the resurrection of the new astronomical eras. To each of the four corners of the star map can be traced out the bases of a three fold pattern. To the left in Gemini, are three stars just mentioned; next below in the watery realm of Pisces, the three fold pattern of Andromeda; then to the right at the Galactic Center, the Dark Rift divides the massive bright halo into a three-fold pattern. And finally above within the area of the pinnacle of Virgo, we have the three fold pattern created by the 60° spread of the stars of The Red Arcturus; the ever significant "Regulus," in the constellation of Leo; and finally Coma Bernice's, which represents the stellar zenith.

As it turns out, the inherent pattern of the two different chronologies of the "Corrected Seasonal Count," and the "Linear Planetary Caliper Count," is what is driving this two fold cycle, although it is believed that the Linear Count is at the bases of the 'numerical cycle' for being the faster 5125.366-year chronology, and which for having a highly segmented geometrical value, actually spells out the notion of very deliberate beginnings and endings within the facets of it's linear mathematical foundations, which have been only vaguely spelled out thus far. In the case of the seasonal cycle, because it is a natural cycle, it is therefore dependent on the more natural astronomical cycles that essentially make it up, like the 26,000-year Precession of the Equinoxes, which includes the various stellar formations and particular geometrical angles that complete that whole cycle. The 5125.366-year cycle is actually progressing in 60° segments but in the opposite direction of the Precession of the Equinoxes. Ending the current 5125.366-year cycle on the Galactic Center is the inherent clue left by the Maya that the 360° of the heavens is to be divided into a deliberate sextuplet formation from that particular galactic coordinate, which as we have seen will create a particular 6-fold pattern in the heavens, which was also even to be outlined mysteriously within the Tibetan Bhavacakra Mandalas as can be seen above in the suggested Wiki page.

27

                                                                                      Rain god statue from: The National Museum of Anthropology, Mexico City
   This Teotihuacan ceramic vase clearly shows the likeness of the spring time rain deity as the dynamic source of all blossoming with the characteristic symbol of flowers pertaining to the time of spring, which are in this case demonstrated in an appropriated three-fold cluster in order to show the inherent connection to the "Constellation of the Three Stones" as being derived from the form of the Andromeda Galaxy, which in fact is located within the relevant area of the spring equinox, and was during that time of Teotihuacan quickly becoming conjunct to that stellar formation via the westward movement of the precession of the equinoxes. The thick upper lip and protruding fangs are also tell tale symbolism's pertaining to the Milky Way light band, which was conceived of as a luminous cloud, while the teeth variably represented the rains themselves. This particular Teotihuacan Tlaloc in fact has referential flayed god symbols, which also designate the rainy spring time season and the solar positions that are found there among the stars. Above the head band are found three obvious allusions to heart symbols, each which have concave three fold symbolism's stamped into their bases. When comparing the vase to the star map above we see that it is indeed a perfect upright replica of the heavens where the Three Hearts are symbolic of the Three Pinnacles made at the top of the Star Pinnacle of Virgo.

  28

     This ancient Teotihuacan wall mural displays a howling coyote facing left, with a particular kind of circle encased within its abdominal section. The painting may represent a pregnant female coyote, however more specifically the circle with four consecutive "backward slash," lines flowing thru it in actuality represents the barred spiral of the Andromeda Galaxy. The coyote body is preeminently an expression of the Milky Way Arm, facing east towards the constellation of Gemini (the coyote's head), while the segmented serpentine formation above clearly represents the Milky Way Arm as well. The fourteen segments of this serpentine formation found above the coyote are reminiscent of the "Xiuhcoatl," or (Fire Serpent) depictions as they are found upon the more well known Aztec Sunstone that was created many centuries later. The serpentine formation is also linked from side to side by the particular circle with backward slashes, possibly showing orbital resonance between the two formations of circle and serpent. The two galactic centers of the Andromeda and the Milky Way Center exist 260-earth days apart when counting from the spring equinox to the winter solstice. One might wonder if the relative calendrical interaction within the ancient Teotihuacan civilizations, had reflected the ancient Maya Civilizations Calendar to a degree that maybe the 14-segments of the overhanging Dragon Formation might represent the month of Kankin, while the three forward arrow symbols might represent the third day of that 14th-month. In any case, the direction of the dog seems to represent in this case the seasonal eastward movement of the sun from winter, to spring, and then to the summer solstice. As the sun makes this journey, it moves thru the symbolic underworld created by the horizontal Milky Way, which when considered in this position creates a house and enclosure of sorts.
(Insights and interpretation solely by the Author 2011-2012)
   In this Teotihuacan Mural of what appears to be a pregnant spring Coyote, symbolized with what appears to be a circle filled with backward slashes, we also see above the appearance of a horizontal plane that has 14-layered segments on its surface, which resembles a traditional Fire Dragon body of serpent scales, perhaps representing the dry barren earth. Obviously, below these 14-segmants we then see 'three arrow symbols' pointing towards the astronomical east, representing the 'motion' and direction of the yearly sun on its journey around the ecliptic; as well as the plane of earth, and principally then the Milky Way as well. For that matter, the two polarities from side to side may be representative of the Galactic Center, and then the opposite end of the Milky Way towards Sirius. Therefore, down below we would then see the Andromeda Galaxy in the Coyotes body. The Coyote itself is in fact symbolic of the Milky Way formation, and the this particular Coyote Maw is indeed found within the area of the constellation of Gemini. taking the placements literally, this particular Coyote represents the seasonal placement of the "Corrected Count Kankin," which is nonetheless represented by a Dog, and / or a wild dog. Dogs in ancient Mesoamerica were symbols of the underworld, and were to be then by default ruled by the Lord of the Dead "Mictlantecuhtli." The Coyote had eventually gained a special rulership of its own, known as "Huehuecoyotl," perhaps meaning "Laughing Coyote," due to the sounds of its cries. However, it would seem that a connection to the underworld and the Land of the Dead would still seem traditionally prevalent - despite the obvious difference that a wild dog might have had apart from the familiar and more personal significance that is found with the domesticated dog of Mesoamerica.

   In the previous explorations of the deity of Huehuecoyotl, an obvious allusion of 'fertilization' comes to the fore of realization, which also of course, accompanies the cycle of death and fertilization as the new fecundate streams of vegetation that emerge from the earth at the time of spring. This principal alludes specifically to the oppositional Xochiquetzal (Flower), and Mictlantecuhtli (Dog) 10 / 20-day cycle, as it reflects the process of natural decay and cycle of seasonal growth. Thus for this reason pertaining to fertility, the application of the dog symbolism to the 14th-Haab of Kankin would be deemed as necessary by the ancient Mayan mythographers. The facts pertaining to the Dog symbolism of the month of Kankin has been reinforced the most within the past descriptions put forward by Sir Eric S. Thompson in his work " Maya Hieroglyphic Writing."

   The head variant of Kankin, which is somewhat rare, represents the head of an animal. The Canine teeth are prominent, and so are the rather oddly shaped ears. There are quite a number of lines on the face, particularly behind the corner of the mouth and the snout is large and slightly upturned. There appears to be an orbital plate, but that feature is not very clear. The symbolic form of Kankin appears in the Codices in combination with an apparent death sign as the glyph of the dog. As such it was recognized by Schellhas as long ago as 1897, and this identification is accepted by Forstemann, Seler, Beyer, and others, and tentatively by Tozzer and Allen.

  Eric S. Thompson. Maya Hieroglyphic Writing: p. 113
  29

Various pictographs representing the 20-day month of Kankin as was earlier outlined and drawn by Thompson in his work sited above. Numbers 24 and 25 clearly show the profile of a Dog like creature symbolism, and is different with respect to the typical Tree symbolism of the common place Kankin glyph. Number 29, clearly belongs to the upright Tree Symbolism, which would be derived from the area of the spring equinox, with the mouth (root of tree) representing the Andromeda Galaxy; the cross portions would move upward to the zenith from there. Thompson clearly understood the connection of the Xul-Dog from the 6th Haab cycle, and the apparent match made with the Kankin Dog glyph. Page 109.
He consistently sights the curved irregular line that moves through the eye on the face of the Dog glyph symbolism, as being a feature marking most dog depictions that come to us from all parts of ancient Mesoamerica. He also implies that perhaps the Mayan word Xul, (which means 'end' in Yukatec) may be related to the dog-headed deity symbolism referred to in the Nahuatl as "Xolotl," who is the twin of Quetzalcoatl and symbol of the Evening Star. In truth, much to Thompsons satisfaction if he were alive today, as it would turn out indeed both Dog Headed Glyphs are in fact derived from the same constellation form in the center of the Milky Way Arm, which is the source of the "backward slash through the dog eye symbolism" as had been traditionally depicted all throughout Mesoamerica on both dogs and Coyote's. The direction of the Glyph is also important as seen above pointing left, which is also shared by the Xul Glyph. The Kankin Dog indicated the position of the sun during the spring, while the Xul symbol is indicative of the position of that star form at the zenith on the autumn evenings of the Corrected Count version of the 6th-Haab of Xul found in November.
(Personal Insight and Discovery of the Author: 2002).

Despite any amount of certainty about this fact concerning the connection to the dog and the month of Kankin, there is still nonetheless a great deal of confusion regarding the diversity of the origins relating to the Kankin symbolism and its Yukatec name, which means "Yellow Time," Sun, or (day). This name is an obvious indication of the new spring and the renewed power of the sun, a seasonal aspect of the year that the Maya would have paid a great deal of attention to, as all inhabitants of Mesoamerica recognized the spring months as the agricultural birth time of the earth mother and her regent animals as well. With this notion in mind, it is of no coincidence that the main symbol pertaining to this Corrected Count Spring Kankin is to be symbolized by the preeminent form of the earths fecundity: The likeness of the flowering fruit tree bearing eatable sustenance. Of course, on first glance this tree appears to be bare, and one even wonders if this is not maybe more of a young corn stalk. The glyph is most always to be seen with a sun like round object being held in its branches, usually to the left although at least on one occasion or more it can be seen to the right. This author has interpreted the left hand placement of the round object as an indication of the Milky Way Tree Arm being symbolically stood upright. However, as was indicated in the other glyphs like No. 29 above, these are to be obvious allusions to the vertical tree that moves upward from below the Milky Way as being representative of an earthly foundation, indicating a spring sun placement.

The symbolic name and tree concept of the Haab of Kankin has been described by many as being a Yukateckan innovation, yet this statement is made despite the important amount of emphasis that the symbolic tree form carries within all of Mesoamerica. At the end of Thompsons statements in his book sited above, he almost seems convinced that the Kankin symbol should be understood as principally an underworld dog form, and he continues to further comment on the variations of Kankin Glyphs that describe a jaw-less underworld alligator form found in various sources; these variations are of course to be reminiscent of star formations found around the area of the spring equinox. Thompson also notes the descriptive word of "Olalti," which seems to embody the Cholan word for round, which is "Ol," and has been further indicated to be related to the 18th Haab month of Kumku as originally meaning "Round," for having been called "Ol" in Cholan. This reference to Olalti may be an allusion to the roundness of the fruits found in the Kankin Tree of spring. However, concerning the Cholan culture and its language, it is said in more certain terms that the reference names of "Uniu," or "Oneu," are the original Cholan selections, and that these two words in turn were borrowed from the earlier Mixe-Zoquean word for "Avocado." (Rice.2007:64) The reality of the matter is however that our modern word of 'avocado' is in fact an ancient Nahuatl word, coming from "Ahaucatl," and / or "Ahaucacahuitl," meaning 'testicle tree'. (Karttenun.1983:7). Therefore, these two words of Oneu, and Uniu would amount to be a reference to the roundness of the avocado fruit and seed in this case, which indeed grows off a tree. Interestingly enough, the Maya king was also regarded in his role as symbol of the upright celestial world tree. (Schele.1993:138)

These precious mural paintings discovered in the ruins of San Bartolo were scanned by archeologist Dr. William Saturno, who himself discovered the murals while escaping the tropical midday sun, when he then finally slipped into a hole dug by looters and discovered the murals in almost pristine condition. The murals demonstrate a series of five trees, which of course correspond to the 4-directions and the 5th-central pivot point. Because of the decay and destruction of the mural over time, the story line is unfortunately hard to completely detect. Over off to the far left, it can be seen that a tree is rooted in the likeness of the Galactic Center due to the foundation and animal maw formation pointing right. Next the deer sacrifice accompanying the largest tree in the mural seems to be the most important of all the 5-Trees; it may be that this is the spring Kankin Tree. It can be observed that these trees have forward slashes inscribed on their bases, however, the wing of the 3rd-Tree Bird has backward slashes on its wing, indicating that perhaps that particular tree had backward slashes for its design. In any case, the slashes are representative of the area of the current spring equinox, where the month of Kankin now takes place, yet the distribution of trees seems to indicate the quartering of the year and the journey of the annual sun moving through it. The mural is designed to demonstrate the important royal ritual of 'genital perforation'. In this sense, the king becomes the tree of life, and piercing himself at his base, it might be imagined that the rush of pain to his head pinnacle is the beginning of the original Baktun Cycle of 4-Ahau / 8- Kumku. The trees are all flanked by the Muan Rain Owl, which holds a dead and bleeding serpent within its maw, and for that matter this indeed shows the seasonal indication typically associated with these two symbols of growth thru the process of rain that occurs at the four different directions of seasonal time. The pronounced beak of the Muan Owl is derived from the area of Perseus, and the wings are also symbols of the luminosity of the Milky Way found from end to end. There beneath the neck of the spring Muan Owl can be seen a common three-fold pendant found within many formulations in Mayan art.

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Part Eight:
The Muan Bird in the Kankin Tree

Here in these two side pictures we see the likeness of a skeletal jawed bird creature called "Itzam-Yeh," which for it's exaggerated appearance bares some underworld resemblance to the avian features often given to the "First-True-Mountain" symbols. These symbolic Mountain forms frontally display a beaked Owl like creature that can have a swiveling serpent formation buried in between its jaw. The avian appearance of these foundational Mountain symbols no doubt refer to the ground-ward midnight sun within its journey to pick up the water serpent; where it then seemingly becomes an immobile symbol of death and thus foundation. From the tops of these avian Mountain symbols arrive depictions of vegetation that grow up thru a cleft in the forehead brought about thru the angle of protruding eyebrows. The Maya cleft head has been noted to be reminiscent of the earlier Olmec cleft head found within many monuments depicting jaguar like beings. In the central picture is a representation of the ISIG Glyph, which actually bears certain aspects of a lifted Mountain symbol, although more specifically it is in fact a "lifted sky," which is being depicted. The added dimension of the central swivel symbol is the barred spiral of the Andromeda Galaxy as portrayed by this author as the source of expansion that pushes up the sky where we also see two legs, which are the energetic vortices that also serve as the eyes of this glyph.

    In the Third Chapter of the work "Maya Cosmos," Linda Schele begins to explain the bases of Maya Cosmology by pointing out the inherent relationship between the Maya and their most recent predecessors, the ancient Olmec. The explanation is begun by siting the outstanding prominence of the volcano now called "San Martin Pajapan," which is described as the "Olmec Place of Creation." In her words, "volcanoes were in the Olmec experience, the clearest example of the world being born from out of the Otherworld below." The observation is followed up by a scholarly consensus that states that the Olmec prototype for the Central World Mountain is the bases of what would later become to the Maya the 'First-True-Mountain', or the "Yax-Hal-Witz." This Maya version of the sacred mountain symbol is always seen with a characteristic cleft opening at the top center of the would be face that emerges as a personalized mask of the deity that represents the essence of the mountains living center and place of intelligence. The characteristic dual head-cleft is also found frequently in Olmec iconography, where it is seen atop the carved "jaguar-masks" that demonstrate the prominent open mouth. Many students of Olmec symbolism will remember that from out of these peaked clefts quite frequently emerge various vegetal stalks representing either trees, or stalks of corn that are usually seen dividing and then emanating into three different blossoms. With respect to the mountain deity symbolism that comes to us from out of Mesoamerica, a discovery of highly explainable proportions was brought forward as long ago as 1897 CE, by an engineer surveying the ancient Olmec region who brought forward this account.

In 1897, an engineer surveying the region found a life size statue sitting in the saddle between the two highest peaks of the San Martin crater. The statue depicts a kneeling Olmec ruler wearing a headdress decorated with a cleft headed god and a maize plant. Kent Reilly realized that this god is grasping the trunk of the World Tree ready to lift it into an upright position. Like the Maya First Father, the creator of the Olmec cosmological imagery raises the sky away from the earth by setting the World Tree upright. For the Olmec, the ordering of the earth and the sky apparently took place atop the great volcano that was the creative force from within their world.

  Linda Schele. Maya Cosmos p. 132


    The preeminent clefted mask symbol of the Olmec is that of the "Were-Mountain-Jaguar," and is typically shown with definitive human characteristics that have been noted to resemble those of a newborn child. As earlier described, the cleft symbol, which divides the forehead section of the mask into two ear-like sections can be understood as resembling an opening of the earth from which the likeness of vegetation is usually seen to arise. Later, as is to be found within the upcoming Maya Iconography however, the First-Mountain-Mask takes on a more avian like appearance - for indeed it is just that. This is to say that we are to take note of the fact the Maya First-Mountain-Mask has a prominent beak of sorts in many instances. This prominent symbol should not elude us, but it will unless we are to accept that the 'bird-mask' of the First-True-Mountain deity is in fact the grounded midnight sun. In a matter of speaking, it is therefore perhaps a dead sun of the midnight hour, and a sun that has merged with the earth and making it perhaps both part bird and part jaguar. As explained above, the Olmec Jaguar is a symbol of the bowels of the earth and the center of the fiery volcano that serves as the station of the midnight sun that boils at the earths center to create the pyramid immanence that arises above. Inside these great mountain masses were believed to be the source of earthly bounty, which included elements pertaining to both fire and water. Therefore, it becomes almost unavoidable to not categorize the various elements into their zoological counterparts: The earth matter is represented by the jaguar; the solar fire is the owl or the eagle; and the terrestrial waters are always within ancient Mesoamerica represented by the serpent. The solar symbol of the avian deity is seen falling into the bowels of the earth to retrieve the water serpent. It would seem through the ongoing analysis by this author, that this solar bird deity at some point meets an extremity in its cycle (such as midnight) and is grounded. Like the mythology surrounding the alligator in Mesoamerica, we see that this Mayan 'bird-deity' is jawless, or shown typically with a skeletal jaw indicating its acquired state of death in the underworld. Though distorted, we can often see the vague symbolism of a serpent like formation sitting within the jaws of this underworld avian deity.

   There is much confusion surrounding the identity of this grounded avian-mountain-jaguar deity, which of course is generated by the numerous forms it takes on throughout the centuries of Mayan Iconography. This is because it is seen plastered upon many various monuments, and upon the staircases of so many pyramid temples, and in yet so many variable forms. Some of these mountain-faces can have a prominent avian beak that definitely indicates the bird like element of the symbolic underworld mountain structure. Although, sometimes the faces that flank the pyramid temple steps can have more of a typical Olmec Jaguar facial look about them, which in any case, should always be understood as having a innate historical connection to the "Zapotec Cocijo," face that was displayed earlier above in Part 2. All of these facial deities are related to the storage of water within the mountains and the fall of rain. Such faces are also of course the source of the later arriving Tlaloc rain god imagery, which as we have seen came about finally through the Mixtec's adaption of the earlier Zapotec Cocijo facial iconography. In the Maya world, whether these faces are of the avian sort or of the feline sort, they all (like the Tlaloc rain deity) usually share an exaggerated eye formation, which is executed by the enlarged formation of the eyebrows, which in turn help to form a dual cleft to account for the principal opening that sits in the center of the mountain being godhead. From this cleft, various deities can be seen pouring fourth in the form of vegetable growth, symbolically this can be understood as the vegetable deity of Hun-Nal-Ye that comes to us from the Maya world as a symbol of the new spring.

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Picture is from p.138 of the book: "Maya Cosmos"

Clefted Mountain with Maize god emerging: Stela 1 from Bonampak demonstrates the likeness of a Owl faced mountain formation, which is said to serve as the bases for the emergence of the maize god. The two figures to the side would then of course be his two sons in the form of the Hero Twins, who are both noted in mythology for resurrecting their previously defeated father "Hunapau," (1-Hunter Lord) now called Hun Nal Ye (One Maize Revealed). The three fold centrality of the image may point to the relevant location of the two solstices and the middle spring equinox. If the location of the two Hero Twins should have a directional relationship to the ecliptical positions of the sun and its seasonal concordance near the solstices, then these two twins would represent the two variations of yearly rainfall.
Also Note: That this avian mountain also contains the symbols of the Cuauc cave symbolism above upon its eyebrows, indicating its connection to the innermost part of the mountain concept as well as the exterior as is displayed above. The eye seen to the left has a "comb' symbol above it, which indicates the concept of counting and perhaps refers to an end.

The ancient role of the Mesoamerican Owl as the midnight serpent hunter, seems to bode well with the etymological conception of the bird deity of Itzam-Yeh as being an 'extractor' of sorts, just as was explained earlier in Part Three where the Blom Plate was displayed portraying the beaked avian deity of Itzam-Yeh, who is clearly lodged at the heart of the mountain-tree that was also flanked by the various levels of fire-serpents that are found within that particular plate. We might recall that there as well, found above the mountain core deity of the grounded Itzam-Yeh, is his dark wayob or avatar of 7-Macaw, which is a deity whose blurred image and etymology have confounded the resources of all current Maya research. The likeness of any bird formation for that matter is often automatically categorized as this evil Vukub Caquix (7-Macaw) in the Maya world. However, of course not all birds were evil, and in fact were understood preeminently for their positive characteristics in all parts of Mesoamerica. Therefore, due to the plethora of bird images in ancient Mesoamerica, and to account for the inherent difference that is to be understood between the counterparts of Itzam-Yeh, and 7-Macaw, a fundamental understanding pertaining to birds in Mesoamerica and the creation of rain must be acquired. For being a rain deity, this solar rain-bird principal must be understood as being fourfold and relating to the four directions of celestial space as all rain deities in Mesoamerica had this inherent characteristic. If this is so, then 7-Macaw should be related to the north direction, which could add needed reinforcement to the notion that this deity has its counterpart in the "7-Stars of the Big Dipper." When the sun makes its way past the summer solstice and begins nearing the autumnal equinox it is then approaching the area of its 'highest northern zenith peak' just within the vicinity of the ecliptic near the Big Dipper, where the zodialogical stars of Leo and Virgo reside. The final defeat of 7-Macaw by the Hero Twins would indicate a solar fall from this stellar vicinity as a relevant symbol of redundant rulership, which demands release from the normal course of duty typically represented by the graciousness of birds.

The indication of this bird sculpture from the Rosalia Temple in Copan once again would show that it also is a star diagram, where the bird head would represent the uppermost pinnacle of Virgo, and the lesser bird (serpents) would represent the lesser pinnacles that arrive downward towards the major wings representing (The Milky Way Arm). Below the wings in the center, we find the likeness of a jaguar head with a prominent maw. This is obviously the same constellation form, from which the earlier formulations of the Zapotec Cocijo, and the Teotihuacan Tlaloc Head were previously designed from. The structure of the bird design can actually reinforce the idea of the "Rising of Cocijo," concept put forth earlier, when we understand that the sun would be mounted at the "Bird Head Pinnacle" during the late summer months of the solar noon time zenith, which would cause the stellar "Cocijo Jaguar Head" to rise to the zenith on the following midnight hours after the sun has set. However, it could be stipulated that such a precise diagram would demand just as much a precise understanding of the positions of the stars in the heavens, and their time space orientations as found with the sun throughout the year; or that a precise understanding of the 360° orientation of the heavens was understood. The orientation of such a bird head as is found within this sculpture would also indicate an alignment of the astronomic placements of the 7-Macaw deity as being placed at the pinnacle of the heavens in the area of the ecliptic around the area of the Big Dipper and the star cluster of Coma Bernice's in the constellation of Virgo.

The truth about the bird deity before its mythological demise into the form of the dreaded "7-Macaw," was actually of course one of beneficence, for the original bird deity is the daily sun on its journey through the day sky and the lower worlds, carrying the fecundate water serpent within its beak, which it has retrieved from the underworld during the night. The zoological identity of this bird deity had become desperately blurred along with the etymology of its name, but originally it was probably the Owl, become Quetzal, become a Demon. The demonetization of the once beneficent bird deity in the opinion of this author would be perhaps due to lack of rain fall, which then became equated with tyranny, and being a symbol of the sun, the 'bird-sun deity' then became a subject matter of a much needed defeat and final destruction, so in order to bring about the new resurrected age of fecundity with the needed amount of rainfall. This could also perhaps be equated with a seasonal resurrection as well, where the aspect of an inefficient summer sun-bird deity is brought down to become one with earth at the winter solstice, which will finally bring about the new spring sun that will promise the much needed rains for further agricultural growth. The order of events is lost, and much more ancient creation mythologies are eventually to be confused with lesser cultural mythologies that had borrowed from the observational creation concepts created by the astronomical priesthoods. However, of course, the tale of 7-Macaw and the Hero Twins is very ancient and goes all the way back to the early Izapan civilizations. But the early astronomic metaphor may have become more of a tribal allegory over time with the later Maya. It may very well be that the blow gun piercing and final grounding defeat of the presumably 'barren and dry northern 7-Macaw' (of the Summer)? by the Hero Twins had originally brought about the fall of that deity, who then became the 'grounded or dead' bird of the underworld, now set to become an earth bound Mountain-Deity, which carries forth the likeness of the Itzam-Yeh bird face.

Thus for that matter, the dead 7-Macaw could be viewed as the earth and the bases for the resurrection of the spring Hun-Nal-Ye. In this case, the concept of Itzam-Yeh would then relinquish the previously separated role of the evil 7-Macaw as being a temporary seasonal manifestation of dry winter, but which later becomes the earthly foundation for the new spring blossoming thru further cycles of rain bearing, as the sun-bird continues to move thru the ecliptic, beneath under the Milky Way Arm, and towards the Corrected Spring Haab month of "Muan." Therefore, it must then be surmised that Itzam-Yeh is in fact an annual cyclic sun deity (and therefore a default rain deity), whose most northerly manifestation becomes the transformation point whereby sun becomes earth, and from which finally a new annual solar cycle is then born in the spring. The mountain aspect of the avian bird imagery is actually born from certain source constellations found beneath the Milky Way Arm which display the bird like characteristics. In a period of about 6,500-years ago, in the years surrounding 4100 BCE the winter solstice stood within the area of this source constellation. The Maya knowing of the cycle of the precession of the equinox's, then had been observing the movement of the winter solstice within their time as moving ever closer to the Galactic Center, while the spring equinox continually moved closer to this particular source constellation which composed of the Owl Head symbolism, so that originally the winter solstice was in the area of the Andromeda Galaxy 6,500-years ago. With every century the arrival of the rainy spring equinox to the particular source constellation mandated the creation of the "Celestial Muan Glyph." This glyph typically embodies the aspect of an Underworld Bird-Monster deity, (Itzam-Yeh) often accented with a bare jaw or no jaw, and seemingly distorted with various deformities indicating darkness, and thus a connection with the suns underworld journey.
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Examples of the 15th Haab Month of "Muan," as detailed by Thompson. As usual, we can see the typical direction of the profile that faces over to the observers left, which is due to the form of the 'Perseus' constellation that this bird profile is based on, similar to many others like it that are found within the assortments of Maya Calendar Iconography. This stellar correlation would therefore account for the similarities that are to be found between this symbol and the 6th Haab of Xul, which also features a wispy tail like formation emanating from the symbol in various ways. When the tail emanates from the front of the face (No. 40 above) it refers to the location of the area of the Pleiades. It can be observed that a good portion of the Muan symbols are jaw-less, which is an aspect that comes about as a result of this luminous constellation form being derived from the center of the Milky Way Arm, while below that point only wispy filaments subside - thus the tail like formations. It is of course noticeable as well that this Owl symbolism resembles the Tlaloc Rain symbolism with the downward flowing teeth, and jaw-less appearances; and of course the avian connection to the rain when the sun reached this area of the Milky Way at the time of spring in our May, when the 20-day Haab month of Muan commences.
   The time of the 15th Corrected Haab of Muan arrives in mid-spring as the sun travels beneath the Milky Way Arm. Earlier in the year, these months of underworld darkness were to be symbolized by what are called the "Cuauc Haab Cycle," which are symbolic of watery caves, specifically representing the suns journey through the underworld (of night), i.e. the stellar night in this sense created by the overhead arch of the Milky Way. These seasonal times are represented by the 5-Corrected Haab Dates of Chen (9th), Yax (10th), Zac (11th), Kei (12th), and also as well as Mac (13th), which actually means 'enclosure' although of course, it is not officially a Cuauc Haab. The Cuauc Haab symbol, which indeed is related to the '19th sign of Cuauc', but what is now more formally called "Rain," or "Quiahuitl" (in the Nahuatl language) is typically a representation of the Rain Deity from Mesoamerica in what ever form it took in a particular community. The typical mask of the rain god "Tlaloc," as was earlier indicated by this author recently in the Chapter above on "Quetzalcoatl," is in fact a merger of the nighttime Owl deity, and the retrieved and consummated water serpent of the underworld. As we have been now discussing further in this chapter, the midnight Owl swoops down to pick up the water serpent and then finally it becomes the foundation principal expressed in the avian based "First-True-Mountain" iconography. The Cuauc symbolism also embodies this same inner mountain-cave principal, expressed by the First-True-Mountain avian symbol, whereby the intent of the Mayan artists was to indicate the cave symbolism involved in the ecliptical journey of the sun through the underworld, where the watery serpent paths are found in the region of Aquarius and Pisces. Later, the sun begins to emerge as it reaches the area of Aries, and Taurus when then the Corrected Haab of Muan commences as the mid-spring rains begin as the solar bird carries the water serpent.

Just as the 15th Haab of "Muan," comes around in the spring, the sun then begins its upward journey from the bottom of the stellar nadir of the horizontal "Milky Way Arm Arches," and then comes forth with the fecundate water serpent in its beak; this symbolically begins the rainy season in southern Mexico within the ancient Mayan Lands. These rains are of course, the more subtle light rains of spring that will bring the promise of the greater agricultural renewal, which is to be brought about finally within the summer monsoon rains when the Muan Owl bites the Water Serpent that was retrieved from out of the underworld months earlier in the spring. The subject matter of the 15th-month of Muan is essential to our understanding of the concept of precipitation and the whole “Feathered Serpent Mythology,” which has become grossly misunderstood, and misrepresented due to the deficiencies in the current understanding of the seasonal calendar from ancient Mesoamerica that recently had only come about as being understood as linear in its nature. This strict misconception had spilled over the edges of the Mayan Calendar studies from out of the previous century, and had eroded all conceptualizations and other forms of understanding that can be brought about through the observation of Mesoamerican Iconography within a comparison to other calendar studies as they are found throughout the whole entire land.

    The concept of a Feathered Serpent in and of itself demands some form of an explanation regarding the process of its becoming, and the nature of its symbolic purpose there afterwards. And yet, although it is true that more concentrated details of this iconographic being have been found in Teotihuacan than within the Classic Maya lands, this fact should not erode the notion of a Bird-Serpent Being merger as it was found earlier among the Maya. The 15th Spring Haab of Muan details this Bird-Serpent affiliation sufficiently, as this Muan Bird was intimately associated with celestial dragons in the standard form of the Feathered Serpent:

Muan accordingly, is the month of the Muan Bird, a deity who lived in the sky, was associated with celestial dragons, and symbolized the cloud filled heavens. Perhaps the Muan Bird appears because this was originally a month of rains and clouds.

Eric S. Thompson. Maya Hieroglyphic Writing p.115

The sentences above tend to demonstrate the confusion arriving out of the most recent century that demands a strict observance of the Linear Mayan Count framework as it was earlier compiled by Ernst Förstemann, who of which Thompson followed undeviatingly. The error in misunderstanding the Mesoamerican native’s inherent concept of the seasons within a relationship to their calendar has also been reinforced to some degree with the insistence that certain places such as Honduras, and other sites along the tropics simply have no seasons, so that a concept of yearly change as would be reflected in a calendar is not necessary. This too, is a horrible misnomer, although it is true that the seasons of the tropics are different from those in other parts of the world. The difference is finally understood with the concept of spring in the ancient Mayan world as being a time of animal birthing, a time of vegetable blossoming, and a reprieve from the usual dryness of the winter months that is found in those areas where rain is sparser during those winter months, which are usually understood as being cold and rainy elsewhere in the world. With this misconception about the seasonal variety as not being available, not only in the lower realms of the Maya lands, but also even in the higher areas of Central Mexico, the Linear Concept of the Mayan Calendar has become a Trojan Horse that has been used to desperately define the cosmological world view of ancient peoples we still know relatively little about.

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Such misunderstandings lead to the ultimate misinterpretation of religious iconography, such as that which was seen above earlier (in Part 7) with the vegetable resurrection of Hun Nal Ye at the spring equinox, and provided by the company of his two sons. When such misunderstandings occur, there is little to be done about the misinterpretations that relate to the qualities of basic form, and principals of iconographic compilation, which as we have seen were certainly brought about through the ongoing practice of stargazing, so in order to engage a traditional significance in the creation of art that would in turn be scientifically surmountable to the following generations (like us) in order to view, understand, and appreciate the visual perceptions - and indeed the ‘hallucinogenic lifestyles’ of those ancient peoples as being a part of a great ancient tradition now not so accessible to our senses, or to our personal social journeys in general as they are played out in the contemporary world. It is only through an acceptance of seasonal variations, and the nightly star forms that accompany those seasonal cycles that a more thorough appreciation of the iconographic works of the Maya, and their surrounding contemporaries will be surmounted. With this message we accept that our frame of reference is indeed inferior, and that special tools and other particular forms of training outside of the typical scientific framework be sought, accessed, and preserved in the endeavor to recreate the past as a reference point towards our own future.

One of the particular frameworks that must be completely overcome is that of believing that ‘something can be one thing only’. This is probably our greatest enemy when in coming to terms with the ancient Mesoamerican Iconographic Cosmologies. The statement is probably best backed up by the insistence to observe the fact that there is not only ‘one cosmic tree’ but at least two main cosmic trees that criss-cross one another from their bases at the foot of the two galaxies of the Milky Way and Andromeda, which both lie at 90-degree angles to one another. Such a 90-degree angle implies the notion of a ‘cross’ and therefore by default a kind of two-fold duality as well, which meets itself in the center. Acknowledging such a kind of binary duality has its challenges, however for now accepting one thing as being similar to another, we must then know and define the difference between the two as well. This is why it has been easier in the past to just act on one concept and notion at a time and reject all others that challenge or stand in the way.

The previous work “Maya Hieroglyphic Writing,” is an incredible compilation by Eric S. Thompson, and yet there in that work is the basis of some of his own misunderstandings, and personal prejudices regarding the nature of the Mesoamerican Calendar and its previous functioning within the ancient world. Accordingly, some of the other contributing authors had sought to outdo the enclave of expired perspectives, which were coming about even in those early days of the study. Concerning the confusion that comes about through the study of the Linear Count format, and the difference posed by a seasonal Corrected Count format, a contributing author of Escalona Ramos, who although was responsible for an erroneous correlation which was 75 days out of conformity with most all of the other correlation groups, and with what deLanda himself wrote, Ramos nonetheless makes an argument for two different calendars within the ancient Mayan world.

Escalona Ramos also solves this problem to his own satisfaction by supposing that there were two different calendars, one the LC or (Linear Count), the other the “Popular Count.” He supposes that in the Popular Calendar the leap days were inserted, and cites a hodgepodge of long since discredited references to the use of leap days by Aztec and Maya. I can see no evidence whatever for second calendar, which comprises a separate cycle of 52 years, with insertion of leap days every fourth year. If this was the popular calendar, why is it that the popular calendars of the present day Maya in the Guatemalan highlands do not also insert leap days, and why should those almanacs without lead days check (with a one-day gap) to 12 Kan on July 26, 1553, which was in a cycle allegedly corrected by the insertion of leap days?

Eric S. Thompson. Maya Hieroglyphic Writing pp. 308-09

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Thompson's unfortunate past position, which is seen above was of course to be that: “I can see no evidence - whatever for second calendar, which comprises a separate cycle of 52 years, with insertion of leap days every fourth year.” This approach just happens to be at the crux of the current misunderstanding of the Mesoamerican Calendar, as it is now featured in many published books and web sites found on the subject matter, and which can only leave one increasingly confused over time with more reading, because our modern intellectual temperament tends to now allow us more leeway for our own understanding over time, with the ever larger amounts of information that are forever available. With these larger amounts of information currently available thru various forms of media, we now become responsible for understanding at least two or many things at once, and we are also responsible for understanding that not all things are the same. For instance, as a good example, the notion that a Corrected Count can only be accounted for through an insertion of an extra leap day every fourth year, is in itself something of a rigid intellectual formality, and points to a narrow investigation of possibilities, which if simply taken further with some amount of intent and where-with-all, could actually amount to show differently even for the terms of written evidence as was earlier provided from the recent past, with the inherited works of the Franciscan Friars such as Sahugun. For that matter, nothing has really been discredited, and nothing has been disproven. Instead, we have this valuable time and space to do our own research and conduct our own living intellectual experiment.

This brings us now to the notion and concept of Mesoamerican Stellar Constellations, and their application to the chronological pattern of the calendar. Back in Thompson's day, very few of the stellar structures were available if any and only what was written down by the Spanish priests were to be of any value. Now currently in our time, we are still faced with the same uncertainty, however many of us (such as this author) are not held back by such limitations, and for that matter have exceeded the limited notions about the stellar structures and their interaction with calendar chronologies. On the other hand, it is the seeming lack of information concerning stellar constellations in Mesoamerica, which has become the scientific reinforcement of a linear slip cycle and a season-less year in ancient Mexico, where no variation in time was understood outside of a contrived slip cycle framework. With this ongoing misunderstanding, the scholars of our time prefer to position themselves to believe that the "Aztec “Metztli,” or 20-day month cycle is a slip cycle, which many already know… really is not! The current insistence on this 1507-year Slip Cycle for all cases of the Mesoamerican Calendar, leave the scholars of our time with the false premise that goes to insist that in actuality the traditional 52-year Mesoamerican Calendar turns out to be in 80-year drop cycle calendar, where in every 80-years, or 81, or 82, or 83-years or around there, 1-Twenty Day Month period is simply dropped so that the forever revolving 260-day linear calendar can continue indefinitely and without interruption. Such an insistence is obviously a product of Western perfectionism, wherein all holes must be sealed, and all gaps must be filled or the job simply has not been properly done. The truth of the matter is in fact that there was never an 80-year drop cycle that was ever recorded in any ancient source. The notion is simply a product of modern scholarly investigations that demand mathematical perfection, and yet despite the attempt at perfection here with this assumption, there really is no sound theory that could show that any 20-day period would be dropped, or where it would be dropped, and how it would be re-linked to any cycle. The idea has no validity to speak of.

The evidence, although far from complete, suggests that the months were under the patronage of various deities, and that the glyphs of some of the months refer to those gods. The changing seasons may not have played any part in the formation of the glyphs or the original names of the months. Thus, if this thesis is correct, one cannot attempt to arrange the months so that, for instance, Yaxkin falls in a hot dry spell and Muan at the time of cloudy or rainy weather.

Eric S. Thompson. Maya Hieroglyphic Writing p. 118

Here we see Thompson has of course held to his preliminary convictions about the nature of the ‘evidence’, which was reinforced earlier with his other statement that insisted “I can see no evidence.” Thompson could see no evidence of a Seasonal Mayan Count of course, because he was specifically not looking for it. The age of Mayan Calendar studies in Thompson's day had just come out of an important cycle with the earlier developments of Dr. Ernst Förstemann and his discoveries concerning the planetary correlations found within the Linear Count Concept that he personally extracted from the Dresden Codex. In fact, it is actually understandable to this very date, why currently scientists would continue to 'stick to their guns' and back this very important research that was made earlier by Ernst Förstemann in the first part of the last century just before he passed away in 1906. The investigation and scholarship related to the comprehension of a Linear Mayan Count has led to many breakthroughs that have in turn guaranteed a great deal of further research and understanding about the mathematical values associated with linear calendar arrangements, which includes recognizing the device of the 1,507-year cycle. For this reason there is no need to abandon the Linear Count framework because surprisingly, it appears that these linear calendar arrangements do indeed hold some degree of what is to be both practical, and mathematical truth! For that matter, as the author of this work, I must admit that I have learned a great deal over the past year or two concerning the Mesoamerican Calendar, and the basis of its foundational correlation by becoming more involved in the study of the Mayan Linear Count correlation problem as a valid phenomenon.

However, in the meantime, attempting to understand such a technical mathematical precept as being the principal stipulation for an ancient ritual calendar did in no way ever obstruct me from pursuing my own innate understanding about what is obviously an astrological calendar (with highly astronomic overtones), so as to fulfill my own personal duty in outlining the details of the ancient Mesoamerican Stellar Constellations. I am afraid to say, and I know from experience that those who tend to stick solely to the principal scientific stipulations, which will usually warrant certain merits in the classroom, also unfortunately tend to play the game of suppression of all those other things that cannot demand such kinds of academic recognition. The attitude is pursued as though there is no harm done to that which is not true. However, the problem is that we don't know what is true unless we ever bother to explore it. The game of scientific self-defeat comes about with the traditional personal insistence that "it has already all been explored"… when in fact it all hasn’t yet! For whatever amount of value that the activity of Mesoamerican Calendar Studies in our culture may bring about, the reality is that such self-defeating attitudes can no longer be afforded since in reality we are far from done in exploring. Therefore, the only resolution to the subject matter of the Linear Count, versus the Corrected Count, is to accept both possibilities at once, with an effort to seize as much truth in each possibility that could therefore engender further learning on the particular matter and other related subjects.

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                  Part Nine:
The Mesoamerican Equation of Time

   The challenge to accept the duality that is presented with the two different counting frameworks of the Linear and Corrected Counts demands some form of an explanation. For although the notion of accepting certain kinds of duality from out of ancient culture may be an understandable task, there is of course an objection due with the follow up of practicality that is expected from western scientific culture, which actually bases its values of achievement by subduing all forms of duality thru various processes of exclusion that will guarantee a preamble or fact through so-called scientific processes of discernment, which can determine truth from a proven falsehood. The difference that we find when exploring ancient culture, is that we find we must actually do the experiment once again, as though this was the first time in ancient history when the new revelation was then being realized and executed in the form of various endeavors. The progress of modern scientific culture tends to preclude that we need not go there again, which is a distraction from exploring any form of ancient culture at all. The test therefore lies within true personal interest rather than just scientific legitimacy for the experiment to be carried out in the first place. There is no discovery without the will to discover or the will to realize discovery.

   In the case of calendar mathematics, within ancient times this was of course held as the principal science in connection to the mathematics associated with astronomy, and therefore there was historically to be much experimentation with regards to calendar mathematics that were conducted within a connection to the art of astrology as well, which was often sought out for predictive measures that also followed the predictable paths of the planets as they are found within a dual reception to one another in their courses. Therefore, we are to understand that the ancient sciences were preeminently 'comparative' just as in the sense that most all scientific experiments have always started off with two or more possibilities and ended up with one conclusion - supposedly the true one. However, often times some experiments will seek not to have just one conclusion but maybe more than one, and perhaps two as for the case of providing an ongoing supply of comparisons of differences that is to be found between two.

   In the case of Mesoamerican Calendar mathematics, a clear diversion of counting time was made with respect to both the Linear and Corrected Calendar Cycles. The idea that in actuality there was really even to be the recognition of two different calendar counts in Mesoamerica is disputable to most, however the precision of the 18-day month symbols as they correlate to the seasons is unmistakable within the Corrected Count (both in Mayan and Aztec iconographical sources), which also of course would account for the human need of a solar agricultural calendar. While on the other hand, as we have indeed earlier seen above in this authors personal experiments and observations, the numerological aspects of planetary cycles as they apply to observational astronomy are to be found more preeminently within the more precise numerical geometry that is produced within the Linear Count. This kind of astronomical and planetary investigation is currently the most common form of research that is now being conducted by the various levels of students and researchers in the field of Mesoamerican Calendar Studies, while on the other hand the symbolism and consistency of the Corrected Count continually begs to be understood by curious onlookers from around the world over.

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   In this regenerated "2012 Mesoamerican Equation of Time" the accumulation and passing of the 12th Baktun turning into the 13th is here being promoted as an alignment between the two Linear and Corrected Counts as they both contain properties of the 5125.366-year Saturn Caliper, and the solar positions of the seasons, and all of course with respect to the emerging constellation forms. Also, of course, other planetary correlations are involved in this process. As observed earlier in Part 4, the planet Uranus seems to have a specific connection to the Linear Count Framework. In fact, rather than a 52-year cycle, within the Linear Count there is actually to be a 42-year cycle in which the returning 260th-day sign will return 'usually' to the exact same date of the Gregorian calendar. In this time of 15,340-days, (59 x 260) there are also 520-lunations of the moon around the earth, which then leaves the moon in the opposite sign of the zodiac. Twice this 42-year cycle is of course 84-years, which is one solar orbit of Uranus around the sun, with 1,040-lunations of the moon, which places the moon in the original former zodiac position, and theoretically would account for the 20-day drop cycle purposed by many but there is no specific point in the calendar that would stipulate such a 20-day Haab drop. The 42-year cycle has not been publicized much to this authors knowledge, however, as far as the Linear Count Framework is concerned it is indeed a factual equation, but is not linked up to the typical mention of the 52-year period, which for all of its notoriety should be recognized better as an aspect of the Corrected Count, where the 52-year period marks the break and the correction point with the insertion of intercalery dates for a true seasonal equation of time as was deemed necessary in most cultures throughout the world. With concern for the 84-years of the Uranus solar orbit, it was observed earlier that there are to be exactly 61 of these 84-year cycles in a period of 5125.366-years, in effect leaving Uranus in the exact same position of the stellar heavens as it was found 5125.366-years earlier. In the terms of the GMT Correlation, Uranus will always be found within the area of the Andromeda Galaxy.

   In fact, it is true that as we come to the occasion of the 2012 Linear Count Legacy, Uranus will be found once again in the area of Andromeda, but even more specifically within 2-degrees of the spring equinox. One of the more plainly visible discrepancies concerning this alignment of the Linear and Corrected Counts, and the principal alignment of the two main galaxies, is of course Andromeda's position with regards to the ecliptic. It does not conjunct the ecliptic in the same manner as the Galactic Center, therefore there are to be rather "area's of conjunction and concordance," instead of an evenly timed solar conjunction. For that matter as well, if indeed the two galaxies are aligned at a 90-degree angle, then the current alignment between the two should be measured from the spring equinox which squares the winter solstice by 90-degrees; exactly where Uranus is currently to be found in these years of 2012 and 2013. For the terms of astronomic alignments, the current Linear Count New Year of "Hun Caban," (1-Movement), which happens on April 2nd, 2012 just happens to mark a clear and strait conjunction of the sun and Andromeda, which probably could be guaranteed as the closest annual approach of the sun to the nucleus of that galactic body. The conclusion being made is specifically that this conjunction was timed, and anticipated for the terms of the Linear Long Count Legacy and its 365-day New Year pattern.

Now the question is why? Why would the sign of 12.19.19.4.17. 1-Caban / 0-Pop, as the first solar day of the Linear Long Count of the day of April 2nd, 2012 be situated just below the Andromeda Galaxy? Perhaps part of the answer could be found in the analysis that the Caban symbol was modeled off of the formation of the Andromeda Spiral as it lies enveloped just beneath the Milky Way Arm. For that matter, in attempting to understand the complexity of the "Mesoamerican Equation of Time," it is also viably essential that some research is carried out in an analysis of the various symbols used in creating that time cycle. It is known that the Mayan 20-day sign glyphs are notably different from their Aztec / Mixtec counterparts, and one of the most intriguing of all of the Central Mexican day signs is of course the Ollin symbol, this Nahuatl glyph-word, which meaning of course "Movement," is to be seen upon the central face of the Aztec Sunstone in all of its diabolic splendor while serving as the main characterization of time in the form of the 5th and last creation of the sun as now being named "4-Movement." The formation of the Central Mexican Movement glyph is literally out of this world, and this glyph form, in and of itself, has motivated the intelligence of many onlookers throughout the world ever since the unearthing of the Aztec Sunstone in the year of 1790 CE. The bases of this glyph is stellar, the finer points of the glyph and its stellar bases was realized by this author on May 4th, 1990. However, the glyph is dual, which pertains of course to its multifaceted nature as well. Some aspects of the glyphs meaning, and its possible origins were explored in the previous chapter of the "Mayan Count" found above. The Aztec Ollin glyph resembles the 4th Mayan Kan glyph, and while there are also structural similarities with the "Kumku" glyph, it would also appear that the Nahuatl word "Ollin," is a derivative of the Mayan (Chole) word for 'round', which is "Ol," and was formally the name of the Kumku glyph in that historical cultural region. Meanwhile, the Caban glyph looks nothing like these concepts.
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The Two Glyphs of Cuauc and Caban: The two glyphs of Cuauac and Caban share a similar design relating to the outline of an apparent 'eyebrow' that is seen overarching the two symbols, which in turn creates a face like appearance on both glyph designs. Consider the idea that this formation resembles an upper beak of a bird as well as would be found with the Muan Haab symbol. When considering the Caban symbol first, it can be seen where the arch leads the dark netted filaments below to resemble an 'eye formation'. Various other rare examples of this strange design for the 17th sign of the Mayan day cycle also can display similar face like appearances for this sign. The swivel design that falls downward has been traditionally related to the locks of hair that supposedly belong to the Moon goddess. However, if these associations are to be more thoroughly understood, then the underworld aspect needs to be emphasized. This brings us back to the conceptualization of the underworld path as visually being inherited from the region beneath the horizontal Milky Way Arm. When following this underworld path downwards from the Galactic Center, and inwards towards the realm of Pisces we are then to arrive at the area of the Andromeda Galaxy. Directly above this region we find the thick luminous Milky Way filaments that compose of the area of "Perseus." This is where the "overarching eye brow" design arrives from. Therefore, it is economical to assume that the strange swiveled netting designs are reminiscent of the Andromeda Spiral. This would also account for many other details pertaining to the nature of the 17th sign, where "Caban" seems to designate a cave like environment. When in considering the nature of the 19th sign of Cuauc, we can see that the cave like environment is preeminent with the appearance of what is probably a triangular "stalactite," which hangs from the upper ceiling. To the right of this design is the appearance of what is probably a pool of water that reaffirms the cavernous environment with the watery features that also were thought of as being coexistent with the underworld darkness found below. The over arching canopy of the Milky Way Arm insulates this realm as found with the Cauac symbol, while the watery environment, which is confirmed by Pisces reinforces the stalactite cave environment.
See star map below on page (44) for visual comparisons.
Instead, the 17th-Mayan sign of Caban resembles a spiral, and even to some degree (like most Mayan glyphs) it resembles a face. In fact, the upper part of the glyph shares a similar 'eye brow' as the19th-sign of "Cuauc." This is intentional because these two Mayan glyphs have a similar destination and meaning: The implication of these two glyphs are to be found beneath the Milky Way, while the over arching 'eye-brow' would be the Milky Way Arm itself. The key to this shared implication between the two signs is the concept of 'caves' in ancient Mesoamerica. In this case, the overarching eye-brow is reminiscent of a 'celestial cave'. When we understand this, it then becomes clear why the 17th-sign of Caban means "earth," in the Mayan day sign terminology. This then inevitably relates back to the concept of earthquake, and then brings us back to the Aztec Ollin glyph concept, which has been noted most prominently to mean "earthquake." However, in the distant background, the exclusive relationship of this glyph to the sun has granted it a preamble that affiliates the day sign with the gravitational orientation of the solar system, and therefore to the course, movement, and synchronization of 'time' itself. Therefore for that matter, the galactic affiliation of the 17th-day sign is appropriate is designating its cyclic function.

In the general mythology of the Mayan signs, it has been repeated many times that the artistic representation of Caban is related to the Moon goddess and her lock of hair. The implication is that the 'moon goddess', and the 'earth goddess', within the Mesoamerican cosmologies as were to be found throughout the whole of the ancient land were thought of as one. Therefore, there would seem to be some degree of mounting correlation that can be verified with the concept of a cave, the earth, and the actual counterpart of the young moon goddess. It is now currently said that it was also formally believed that this sign represented 'the earths breath and vital spirit' and that it provided the sustenance for all living things. This would almost seem to link the sign up to the inherently shared concept of the earthly Teotihuacan cave goddess, which also embodied the concept of water. However, unfortunately, the sign is also known to be extremely masculine in its personal characteristics, thus verifying those particular solar attributes of the sign, while suppressing any of the feminine characteristics related to the moon and the fecundate earth goddess. In the later Aztec mythological version of this signs attributes, it is the Evening Star in the form of the dog god "Xolotl," (the twin of Quetzalcoatl), which was ruler of this sign. The aspect of the dog, the Evening Star, and the classic skeletonized characteristics of this deity clearly relate to the underworld of the earth (goddess), the night and darkness, and even for that matter, small dark bodies of water like those that are found within caves.

   With the comparisons that have been related above, it can perhaps be clearly seen that the overarching of the horizontal Milky Way Arm is indeed the horizon of the earths surface, and below it would be the earths interior or cave, where we would find the perpetual source of energy that could be conceived of as the underworld sun, the moon, or Venus as the Evening Star. But still, what is not yet fully corroborated, is the fact that the Andromeda Galaxy was understood as being a central source of universal movement, theoretically for being a massive macro-spiral that encompasses the totality of the visible universe. To all intents and purposes, it may have been conceived of as the stellar archetype of the fifth central sun of "4-Movement" which comes to us from the Central Mexican Mythologies. Of course however, in the case of the Mayan calendrical theme it is not the sign 4-Movement, but rather another solar sign of 4-Flower (or Can Ahau / 4-Lord), which has its seat in the fourth place of the week of 1-Caban that was to theoretically serve as the reinitialization point of the 52-year corrected Calendar Round, and for the current 5125.366-year Linear Long Count cycle as well. Interestingly, the masculine and feminine roles between the Mayan and Aztec rulers are reversed with regards to the two signs of Caban (Movement), and Ahau (Flower), with the young spring (moon) goddess of "Xochiquetzal," ruling the sign of Flower, while on the other hand the Mayan sign of "Ahau," has a masculine solar connotation of being a hunter, as well as a noble community lord, and a masculine solar king. As stipulated above, the masculine dog god Xolotl rules the feminine day sign of Caban from Maya tradition.

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The Glyph of Can Ahau: The symbol of 4-Ahau, or 4-Lord is at the crux of the Mayan Calendar Chronology for being a symbol of the sun, which is preeminently indicated thru the use of the 'number four' as being an astrological symbol of the sun, just as it was to be many centuries later in the Nahuatl cultures where the number four is ruled by the sun god "Tonatiuh." Secondly, the 20th position of the sign of Ahau (Lord), as being the last position in the sequence of 20-day signs was an indication of advanced consciousness, and the last step in the series of evolutionary steps towards personal growth. Therefore, at once it is also a symbol of birth, death, and rebirth, in the same manner that the sun is reincarnated daily at the eastern horizon. When the 20-day circuit is laid flat as a compass, the sign of Ahau points east towards the rising sun, where during the time of the spring season the constellations of Scorpio (Galactic Center), and Pisces (Andromeda Galaxy), are prevalent as representing termination points within the zodiac, and which are filled with the glowing light of the two spiral galaxies that were understood as the two celestial godheads in ancient Mesoamerica. As an astrologic symbol of the celestial godhead, the sign of Ahau is also a symbol of balancing the 'personal temperament', which was the preeminent theme of the kingship in Mesoamerica, just as is was demonstrated in the case of "Montezuma" which was said to mean: "He who becomes wrathful like a god." In the Maya symbolism, the Ahau sign is a face that emphasizes the power of speech that emanates from the center of the universe of hierarchical intelligence, which may be comparable to the wind. The sign of 4-Ahau is the fourth day of the 13th Trecena of 1-Caban (Earth-Movement), which delineates the synchronized relationship between the earth and the rest of the solar system. Within a Corrected Count framework, the sign of 4-Ahau is to be found at the time of October 22nd, in the year of 2-Manik where it may have marked the ending of the 52-year cycle. The last sign found in that week being "13-Mul," is also a contender for the last day of the 52-year cycle. Considering the event of the Corrected 52-year cycle, and its cyclic meaning with regards to the Pleiades, the sign of 4-Ahau may have been drafted from there to mark the engineered beginnings and endings of the 5125.366-year cycles, specifically within a selection of the two Haab dates of 8-Kumku and 3-Kankin. Within the Linear Count framework, the legacy that surrounds the 13-day week of 1-Caban, is that it is also the name of the year that is to open the end of the 5125.366-year cycle on April 2nd, 2012 when the sun is within the realm of the Andromeda Galaxy. Two Hundred and Sixty Four days later, the sign of 4-Ahau will land on the Galactic Center on the date of 13.0.0.0.0. 4-Ahau / 3-Kankin.
Also Note: That the three scrolls emanating from the bottom of the glyph seen above, and which are also seen within the frames of many variations of the 20-day, and 18-month cycles are in reality the result of a three-fold constellation form.
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The Corrected Mayan Calendar of "Ca'a Manik," (2-Deer). The year of "2-Manik" in the Corrected Mayan Calendar can easily account for the similarity that is found between the Aztec Year Count of "2-Reed," as containing the day sign of "4-Movement," around November 2nd, to end the 52-year cycle. In the Mayan Corrected version, instead the day sign of "4-Lord," is selected to end the 52-year cycle around October 22nd, for a midnight Pleiades zenith cycle around the date of November 4th. This of course, would be ten days earlier than the official midnight Pleiades cycle usually sighted on November 14, 15, or 16th, although precession would mitigate the hourly schedule of the midnight zenith observation. For this reason, it is also speculated that the date of "13-Mul" might have been the last date in the Mayan 52-year cycle.
In this case, the date of 1-Oc (1-Dog), within the Haab date of 3-Xul (3-Dog) would represent a new 52-year cycle date with an animal symbol that is typically associated with fire and renewal. However, the 4-Lord date is most appealing, since this would give good reason to why the date was later selected in the "Linear Calendar" to open and close the 5125.366-year Baktun Cycles. Within the Corrected format, the ending of a 5128.744-year cycle on April 12th would be dependent on this 52-year correction taking place in the years of 2-Manik, and which would hold the Haab date positions to the seasons. Above we see below the 2-Manik symbol a Maya digit for the number 12, indicating that 12-intercalery days were added in the year of 1974. This of course was the year of "1-Rabbit" in the Toltec-Aztec Year Count, which is noted as the traditional and original year of the New Fire Ceremony. Much mythology surrounds the initial shift from one year to the later year, however, this was simply to dissuade the general public from observing the mathematical complexity of calendrical calculations that the priesthoods were exercising within the community traditions. We have word of a drought in the year of "1-Rabbit" that caused the shift and change in a 52-year ceremonial format. However, such a drought could never account for the complex mathematics and yearly calendrical correlations to star forms, and the intricate meaning of the day signs, which guaranteed so much ceremonial observation in the first place. For that matter, what we don't have is a viable date sign that the Toltec's would have ended the 52-year cycle on; proving that the drought theory is more of an excuse, otherwise proper mention of the previous date would have been historically noted: Which according to this author would have either been 13-Water, or 1-Dog. Instead, there were two traditions to choose from that were generated by surrounding Mesoamerican civilizations according to the various constellation systems as they correlate to the day signs. The 4-Movement tradition was generated by an early Mixtec deviation that borrowed from the earlier Mayan 4-Lord legacy, by approaching the later date 4-Movement and its celestial significance's in relation to the sun and its renewals. See above Chapters on: New Fire Ceremony, and Corrected Mesoamerican Calendars for more details.

   The clear correlation that is found between the two signs of 4-Ahau (Mayan), and 4-Movement (Aztec), where they each served to reinitialize and recalibrate the two different calendars as they were found historically in different parts of Mesoamerica can be further researched in the Chapter found above on "New Fire Ceremony." However, in continuing with this explanation, it can be researched throughout various sources how both of these two 20-day signs seemed to be linked up with political power in ancient Mexico, and therefore by default with the solar power of the sun as well in all of its luminous and fecundate magnificence. Behind the solar legacy of Mesoamerica was its fecundate power of growth as the source and stability of all life. This quality was then reflected in the masculine role of kings. However, the masculine solar force worked in concert with the earthly feminine force as an double agent, where together when in a seasonal harmonious reception, they were the symbol of blossoming vegetation that was blessed by the perfect balance of falling rain. For many reasons relating to the times, and the nature of ancient mythology, it can be easily and properly assessed that the masculine sun was an extension of the Great Earth Mother who perpetually gave birth to him each morning at the eastern horizon.

When looking at this equation at a glance, within a relative relation to the two 20-day signs of Ahau, and Caban, it might be easier to assess the 17th-sign of "Caban" as the earth mother (cave), while the 20th-sign of "Ahau" is to be more properly the sun in this case, and as well as the earthly blossoming vegetation, like that which is found with a field of new spring flowers. This in turn would loan more reinforcement to the sign of "1-Caban," as being the foundation for the solar rebirth of "4-Ahau." Therefore, the darkness of the earth-cave contains the seed of the growth, and the source of growth that is the sun itself. The luminosity of the sun was reflected as well in the 'inner canopy' of the earths horizon, which told a story in the terms of pictures; this was the dark canopy of night where the cycle of suns was explained in the series of constellation forms that are to be found at the four directions of celestial space. One of these suns was to be what we understand as the Milky Way's Galactic Center. The brightness of this luminous celestial body was indeed comparable to a planetary body, or a sun, and was seen lodged between two segments of light of the Milky Way Arm that made it appear that it was being consumed. This perception has led this author to conclude that perhaps the Galactic Center was regarded as the former sun in Mesoamerica, although the cycle is known to have differed from region to region, as it did between the Aztec (as is demonstrated on the Aztec Sunstone) and between the Maya, which states that we are currently in the 4th-Sun, not the 5th as the Aztec cycle states. There tends to be more information on the Aztec version, but an understanding of the Maya version of the world creation and destruction's is more to the subject matter of the Mayan Calendar in both of its Linear and Corrected Count manifestations, where 4-Ahau is held as the last day of the cycle for being significantly related to the week of 1-Caban. The historical connections are unstable, but if we are to take the number of suns literally, perhaps the Andromeda Galaxy could be the new 5th-Sun.

   In truth, a discussion on Mesoamerican Suns is very unstable, because what we have is mostly incomplete literature, when in fact the whole mythological concept of suns in Mesoamerica involved great resources of astronomy, calendar cosmology, and stellar iconography. All of these things historically were naturally to have been put together very differently from region to region. This would lead to many different versions that could be found on this subject on Mesoamerican Suns, if a more complete tally could ever be taken. In fact, one of the more erroneous mistakes pertaining to our most recent current, and past historical researchers on the subject matter of the Mesoamerican Calendar is the belief that all of the Mesoamerican Calendars worked the same. This has led the specialists of the Mayan Calendar to assume that the Aztec Calendar worked precisely in the same theoretical fashion as a Linear Mayan model, but without the extra numerical script. In actuality, when in considering the long, long history of Mesoamerica, and the high degree of experimentation that took place within the field of calendar mathematics there, it is actually more natural to consider the need to integrate two forms of calendars into an astronomic cosmology of 'suns' rather than just promoting only one. This would serve better as a premier symbol of scientific and mathematical diversity in the ancient Mesoamerican world, although of course we will always have a problem in understanding who would bother to keep track of two calendars simultaneously...only because we ourselves are not actually ancient Mayan Astronomers! Therefore, we must go back in time and do the experiment once again. There are two frameworks of time, which are generally understood as linear and cyclic, and there should be no need to suppress one over the other. The key is integration, and when considering the duality of the two systems, and the duality that is presented by two galactic godheads, the choice is then clear: The dual situation of the stellar firmament would serve as the bases for such a dual chronology.

   However, if the records of deLanda, which stated that the Katun ending or the period of the particular Maya year covering parts of 1533 and 1540, contained a Katun ending on a tzolkin day of 13-Ahau, and a Haab date of 7-Xul is true, and this is to be taken to be the end of the Katun "13-Ahau," mentioned in all other documents, then there must eventually come about some kind of extraordinary calendarictic discernment in which both frameworks for the Linear and Corrected Counts are available, and are understood; just as both have been shown to be practical in the various instances given above for the planetary sequences (Linear), and the annual seasonal calendarictic iconography of the Haab cycle (Corrected). With a certain amount of mental leeway, again, we might have to grant the ancient Mayan Astronomer the ability to conceive of both chronologies within one script. Currently, the small population of researchers who believe that the Mayan Calendar was corrected in some way or another, is a group who by default, must consider such a 'binary theory', or else declare the Linear Count as being a fraud and a mistaken identity. Actually, once again, the geometry of both is showing to be practical, it is only that we as ordinary westerners do not have the need or the desire to conceive of a binary model. For that matter though, it is indeed the theory of this author that the Linear Count was the one that was followed by the "High Calendar Priests," of the various Mayan communities. These were the people that were doing the astronomy, while others farmed.

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   The next question then perhaps is about evidence. Is there any real 'archeological evidence' for the Corrected Mayan Count Chronology that has been exclusively promoted within all of these sections of this Mesoamerican Calendar Study Thesis? The answer is actually something of a resounding: "YES!" The answer comes from the most interesting of places, which is none other than the ancient metropolis of Copan, Honduras, and as well as Palenque. It comes currently in two forms: The Sarcophagus Lid of Pacal Votan, and the PDF research paper of professor Gerardo Aldana from the University of Santa Barbra, which he calls "K’in in the Hieroglyphic Record: Implications of a Pattern of Dates at Copán, Honduras." This paper, which is widely available on the Internet is a must read for any current readers of this article. His paper is difficult to read for all of its advanced characteristics that are promoted by the expertise of Dr. Aldana, who is a noted researcher on the variations, and the difficulties associated with the correlation problems that are so much a part of the Linear Long Count equation, which is most notably recognized through the earlier work of Eric S. Thompson, for his final assessment of what is now called the GMT Correlation, known by the Julian Date of 584,283. This is the correlation that would have the Long Count date of 13.0.0.0.0. 4-Ahau / 3-Kankin end on December 21st, 2012 CE.

Aldana's grappling with the correlation problem had led him to conclude that the GMT is potentially 60-days off...or more! It would appear that when he says that the GMT is potentially 60-days off that he is referring to the astronomical function of one of the two Copan stelae (No. 10 and 12) that are now apart of a group called the "Valley Stelae." These stelae where apparently according to Aldana, erected by a "Ruler 12," of Copan in preparation of the 11th Katun, and the 10th-Baktun. According to the measurements of Sylvanus Morley made in 1916, the relative orientation of these two particular stelae of No.10 &12 correspond to the setting sun on the dates of April 12th, and September 1st, which as we have seen are the two cross-section dates for the Astronomical Analemma found in the spring and autumn. It would appear that Aldana's typical argument that the GMT is off by some 60-days relates specifically to the September 1st date of one of these stelae. However, if he were to promote his argument more thoroughly with regards to the April 12th alignment of the stelae, the amount of days that the GMT would be off would amount to a total of 112-days for April 12th 2013 CE. Strangely, I discovered professor Aldana's PDF paper upon the Internet on the date of August 31st, 2011:

The Copán Solar Stelae:
   Anthony Aveni originally argued that two members of the "valley stelae" of Copán (Stelae 10 and 12)
were commissioned by Ruler 12 to commemorate the partitioning of the solar year into 20-day periods.
In a paper recently submitted to the Journal for the History of Astronomy, I have demonstrated that the partitioning is far more extensive than proposed by Aveni. This demonstration was built upon the re-interpretation of the date on Stelae 12. Here I review the argument briefly and then add new data that
has recently come to light. Copán Ruler 12 raised the valley stelae on hillocks to the east and west of the civic ceremonial center, along with two others (Stelae 2 and 3) within the center, in preparation for the
end of the eleventh K’atun of the tenth Bak’tun. As noted by Sylvanus Morley and by Aveni, though, the relative orientation of two of these stelae belies an astronomical function. Morley’s measurements in 1916 revealed that the azimuth of Stelae 10 relative to Stelae 12 corresponded to that of the setting sun on the
12th of April, and again on the 1st of September.
                                                                                                                Gerardo Aldana. Implications PDF p. 3
  Research: K'in in the Hieroglyphic Record: Implications

Also see: Anthony Aveni. Skywatchers of Ancient Mexico p. 240

Currently, the full "implications," of Aldana's PDF paper are not totally known to me, and further research into his work and his conclusions to verify my interpretation of it is to be utmost necessary at this time. However, I feel that the connection of the two dates offered above in relation to the Astronomical Analemma are astounding, and only go to show that some good amount of attention was given to this structure, as it was revealed through ancient astronomy and shadow stick observations. The Maya's and other Mesoamerican societies knew of, and were watching the 26,000-year precession cycle. But they did not simply know it through the winter solstice position, or simply the solstices or the equinox's; they also knew it through the precession of the Analemma. Therefore, the various assumed positions of this astronomical structure through the course of time was also being noted in the places in the heavens that those particular dates would reveal themselves within the 'annual solar calendar', more commonly referred to and observed by the Mesoamericans within the "52-Whole Year Calendar Round." This 52-year cycle should not be regarded as part of a linear cycle because 18,980-days is really not actually "52-solar years," its really 51.965-solar years. This is an important discrepancy, because this adds up to allot of days over time, where as we have seen consistently throughout this thesis that there simply would be no recognition of the seasons; which is odd because apparently everything else is being recognized under the sun...except the annual sun itself with its consistent yearly journey through the heavens! When a calendar that permits solar observations to be routinely marked by specific annual dates, then characteristics of the year can be more thoroughly analyzed into symbolic equations of time.

As can be found within the climatic studies pertaining to Southern Mexico, and Central America, it can be shown that the initiation of the spring rainy season is actually a little closer to the middle of April rather than the middle of March. Because of this, the central cross point of the Astronomical Analemma in actuality turns out to describe the official initiation point of the rainy season within Southern Mexico. The central position of the Analemma is caused by the 23.4° tilt of the earths axis, while the rest of the figure "8" configuration is generated by the annual revolution of the earth around the sun. Whether or not the ancient Mesoamericans themselves understood the true astronomical evaluation of the earths axial tilt within their Analemma observations, a scientific query into the matter would nonetheless reveal indeed that the current angle of the earths tilt would be responsible for the fluctuation of the seasons at the tropics, and the amount of precipitation generated there. This is to say surely that the centralized vernal point of the Astronomical Analemma is to be literally understood as the partial cause of the rainy season at the tropics, and therefore the annual date of April 12th should serve best as an annual marker for the Maya to generate a more massive cycle based on its occurrence.
See:Thornthwaite "Precipitation by Month," diagram at: http://en.wikipedia.org/wiki/Climate

The precession of the annual solar Analemma through the heavens through the long course of the 26,000-year cycle brings us around to the nature of stellar constellations in Mesoamerica as well, and how they were being analyzed in a calendrical sense by the ancient Mesoamerican astronomers who were responsible for knowing them (and their solar placements) and even occasionally creating them as a new cultural frame of reference. The stellar constellations naturally have a long history in Mesoamerica, just as surly as they do around the world. The problem has been that the Old World Zodiac has influenced most people to believe that a constellation is more or less a 'zodiac sign', and being unaware of the potential of ancient people and their personal perceptions, 'bright star constellations' especially the so-called "48-Bright Star Constellations," are mistaken to be the essence of the ancient religions from the Old World of the Babylonians, Greeks, and Egyptians, etc. etc. Actually, nothing could be further from the truth! Indeed, to this day many are so misled by such a misconception about the heavens that it is no wonder that almost no progress whatsoever is currently being made with regards to these incredible kaleidoscopes of light and energy that were commonly called 'the gods' within the ancient world of ideology and perception. These massive celestial structures became the religious iconography from many ancient yesterdays, as it is presented in so many works of art and architecture from throughout the ancient world. The problem is that people generally just don't realize it. Indeed, this problem has an enormous effect on the study of the Mesoamerican Calendar.

In the case of Mesoamerica, a vague set of constellations has been contrived from out of the more recent literature of the conquest eras for the Aztec and Mayan cultures; much of these constellation forms are negligible. The Big Dipper, or the Great Bear, as it is commonly called can indeed be a "Mesoamerican Jaguar," and for that matter 'maybe' it is related to the underworld god "Tepeyolotl," or maybe it is not. But to say that the Great Bear is only a Jaguar in ancient Mesoamerica, is an insanely ridiculous and outdated approach to understanding their form of iconography. It simply is not true, and must be regarded as one variable of that star formation. Therefore, the only true source for further understanding the ancient Mesoamerican Constellations is the Mesoamerican art and iconography itself. Recognizing these forms is indeed a skill and 'good habit', which is often condescendingly referred to as a 'hobby'. Nonetheless, this habit of consulting the star formations was formally at the bases of the naked eye astronomical observations, and worked in synchronization with the more technical and mathematical aspects of the ancient astronomical arts. Moreover, in the spirit of the term that I have coined, which is "Stellar Pariadola," traditionally then, many things of nature were to be projected into the heavens by the mind of man that superseded the more common animal forms. Indeed, things such as trees, mountains, and even man made pyramids are to be found there as well. This actually was to be the case for all regions of the ancient world, including ancient Mexico, where the celebrated properties of the stellar dragon maw concept were observed for their fecundate properties of rebirth as found throughout the heavens in each of the four directions, which encountered various seasonal affiliations throughout the millennia.

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At the lower base of the famous sarcophagus lid of Pacal Votan we see the bird face image of Itzam-Yeh, which is unmistakable with its probosces beak nose. The Muan Owl face of this deity is also given the bare jaw aspect, which is seen drafted with a beard, but which also looks like a serpent as well. The face of Itzam-Yeh is positioned in between a larger jaw structure, which in itself is surmounted by two "Alligator Eye Brows" indicating an oppositional concave force that is found in the heavens. When the Muan face is understood as being centralized between these two opposition forces, it then is realized that there is the expression of a trinity in the scene at this point. Above the head of the Muan face is what has commonly been referred to as the "plate of sacrifice," which serves as the seat for Pacal Votan. This is none other than the central area of the Milky Way Arm where we find the constellations of Perseus (to the left) and Cygnus (to the right). Upon the shell formation (Perseus), we see the foot of Pacal Votan mounted firmly in place, and pointing downward through the length of the extended mandible of the underworld jaw. The toes seem to rest there perfectly in place in such a way that might indicate something more significant than has usually been suspected. When the proper constellation correlations are understood, it can be seen that the Alligator Maw to the left is actually the constellation of Pisces. It is from the corner of this particular Alligator Maw that the sun will emerge from on the date of April 12th, 2013. If such a conclusion is actually true, then the foot is possibly a pointer for the solar position of the Corrected Count Baktun ending date of 4-Ahau / 3-Kankin. The controversy then would be whether this Corrected Count date should also have the 13.0.0.0.0. Long Count Script applied to it as well. The need for the simultaneous recognition of two possibilities for a space-time framework as being applied to one chronology is suggested as a proposal to the impending controversy, which states that both a linear and seasonal cyclic conception of time was integrated within Mesoamerica. The deity face of Itzam-Yeh is here comparable to the Zapotec Cocijo, where a stellar representation is dignified during the summer months at the midnight zenith. Twelve hours later, the sun at the opposite end of the zodiac will reflect the symbolic representation of the solar Itzam-Yeh in the constellation of Virgo, which is further represented by the Quetzal Bird at the summit of the world tree, which is seen upon the sarcophagus as belching water from its beak.

The nature of the dragon maw in Mesoamerica is unmistakably one of the most important forms of symbolism's from throughout that region, as it was to be found and understood within its ancient context. On a more strictly materialistic level, the dragon maw is usually understood as more specifically an "Alligator Maw," which then pertains to the earth dragon concept. As the earth dragon, the maw serves as both an ascending birth portal for the sun climbing into the day at the eastern horizon, and a descending death portal for the sun as it falls into the western horizon in the evening. However, just as some of the explorations within these chapters have been showing, the nature of the 'maw' itself within Mesoamerica has an exceptionally stellar bases of recognition for many deities whose mouth tends to define the natural characteristic of the particular godheads function. In the case of a rain god, the maw is a symbol of exuded wetness exiting a stellar maw birth portal that would allow for the proper space time positioning of rain to commence as the Mesoamericans had perceived those structures in their times. Coincidentally, one of the main stellar constellations for the maw concept lies within the region of Pisces, where currently in the more recent astronomical cycle the sun emerges annually at the spring equinox. This directional significance pertaining to the spring equinox, and its location as it passes currently through the Alligator Maw constellation of the Pisces-star groupings, helped to loan significance to the positioning of the 1st sign of "Cipactli," or, (Imix) being seated at the eastern point of the 20-day circuit. Now, as the spring equinox continually moves westward through the stars, trailing close behind it in a number of about 20-solar degrees is the central Spring Analemma Point, which typically arrives on about April 12, 13, 14, or 15th annually. When viewed as following the western direction of the 26,000-year precession cycle it would appear that the Spring Analemma Point is now emerging from that stellar maw formation. As implying the emerging birth of a new cycle, the following day after the end date of 4-Ahau, being 5-Imix or (Alligator) will be of special significance on the Corrected Count Baktun cycle.

However, with regards to exploring the duality involved in the equations found with the two approaches to time counting from within ancient Mesoamerica, the space time conjunction that is discovered and anticipated between the oncoming winter solstice sun, and the near-most center of the Galactic Center as it is seen within and around the years of 2012 CE, would seem to provide an extremely stable boundary point of astronomical recognition from which to assert an end, or even the beginning of a desired calendar cycle. Interestingly enough, however, the bases of the more periodically stable 52-year Corrected Count actually could have provided the Maya with the future observation of the upcoming winter solstice sun conjunction of December 21st, 2012 - but rather with a Corrected Long Count Date of: 12.19.19.12.8 9-Lamat / 11-Mol as taking place typically in the year of "1-Caban," which always put the Kin date of 9-Lamat, and accompanying Haab date of 11-Mol (near to) or specifically at the winter solstice in every 52nd-year of "1-Caban," an astronomical factor which may have been improvised with over all Analemma Precession observations with regards to the stars. Knowing the difference of the full numerological swing between a Corrected Solar Count, and a more basic numeric Linear Count, the ancient Mayan Astronomers would then have taken that Corrected 12.19.19.12.8 date, and turned it into the concluding 13.0.0.0.0. date with the 4-Ahau / 3-Kankin additions to mark the dead godhead of the Galactic Center (1-Anapu's Severed Head) with the ending of a more finite Linear Planetary Count arrangement, which then was positioned in between that 60° separation point found with the Red Star of Arcturus that is created by the flat rate of 1872000-days of linear solar astronomic progression towards finally the Galactic Center. The difference of 1,234-days between the two counts within the 5,000-year period has it so that the Corrected Long Count 13.0.0.0.0. date will come 112-days afterward on April 12th, 2013 with the emergence of a new vegetation cycle in spring.
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Feathered 2012: The death of the "Galactic Center Rabbit," might have been equated by the Maya with the date of 9-Lamat, which in the 52-year of 1-Caban always falls around, or directly upon the winter solstice date of December 21st. The observation of the eventual arrival of the winter solstice date to the anticipated center of the Galactic Center may have provided some degree of alignment significance within the overall scheme of the whole Corrected Long Count cycle, which was to close 112-days later on April 12th, 2013 with a Corrected 13.0.0.0.0 4-Ahau / 3-Kankin. Strong associations are preeminent with the fact that 9-Lamat is the ninth day in the 13-day week cycle of 1-Ahau, the base date of the 1-Hunter Lord god whose head was severed by the Camazotz Bat, which as we have seen holds the severed Galactic Center Head of Hunapu within its 'stellar hand', creatively reinforced by the maw of the Milky Way Dragon, or "Quetzalcoatl." The light of the Galactic Center was bound to take on some lunar significance for all Mesoamerican Astronomic cultures as the luminous nuclear bulge is a distinct nighttime apparition, bridging an equivalence to the moon and its cycles of birth, death, and rebirth as expressed through its phases; wherein the dark earthen pathways are also relevant, which are expressed through the likeness of the Milky Way Quetzalcoatl symbolism as well - via the underworld dog god Xolotl who travels the darkened pathways of the Quetzalcoatl Earth Dragon. This picture although it is from the Mixtec Codex Borgia no doubt was established from a longer line of cosmology found throughout all of Mesoamerica and an affiliation of cosmology was acquired as expressed in these side pictures from the Dresden Codex.
ALSO NOTE: The 8th-sign of the Rabbit, called "Lamat," in Yukatec Maya Culture is said to mean or refer to 'sinking' as within a body of water or below the horizon. The sign is placed as a pointer towards the north-west direction of 10:00PM.
http://www.famsi.org/research/graz/borgia/img_page11.html

This is to say quite simply, the "Mayan Astronomical Legacy of the Year of 2012 CE" may be a configuration of the passage of natural (astronomic) time thru the use of two separate calendars as they were used in ancient Mesoamerica for two different purposes. Firstly, the Linear Long Count that is based on the continuous counting of a 365-day year 1,508-times into an extended cycle of 1,507-actual years, is at the bases of the so-called most accurate calendar of the world. This is indeed the calendar that has brought us the 5125.366-year cycle, which actually turns out to be a "Planetary Caliper," that measures the relative positions of the planets to precision; some within certain degrees, while the two furthest visible planets of Saturn, and Uranus, are measured to nearly the exact degree within the ecliptic within this extended period. Thru the efforts of this author's exploration, it has become apparent that the continuous mounting of this 5125.366-year cycle will divide the celestial sphere into six sections of more or less 60° each, which will be completed in a time of about 30,752-years, wherein at that point the planet Uranus will have circled the sun 366-times. Such an "Astronomic Coordinate System," was to find its foundation within the framework of the celestial sphere, by being specifically mounted just within the center of the Galactic Center, via the winter solstice of December 21st, as it has precessed, and slowly moved westward to that central point since an unknown initiation point in history when the astronomic coordinate system was being established, and integrated with regards to the passage of the corrected annual 52-year seasonal calendar.

The mathematical rigidity of this Astronomical Coordinate System did not demand any kind of seasonal correlation, and therefore was not intentionally designed to match the rhythms of the natural 365.2422 day year and its periodic stellar correspondences found at specific points of the year. Therefore, a Corrected Agricultural Calendar had been developed from the very basis of the early astronomical experiments that helped produced the Astronomic Coordinate System, where in a period of 1,507-years it had been extrapolated that the planet Saturn will orbit the sun approximately 51.25-times. The number of orbits was converted into the passage of natural earth years and rounded off to the whole number of a 52-year cycle. It was early on figured out that the total amount of days that transpires in this time of 52-years is actually 18,992.59-days, which is 12.6-days longer than a standard cycle of 18,980-days that is found with only 365 x 52-years. Therefore to compensate, an altering set of intercalery dates was added at the end of every 52-year period to keep the cycle in tact with natural time. In accordance with the altering sets, the cycle will finally even out in a period of 520-years with a total of 126-Intercalery Dates added. The system demands that all cycles of the seasons, stars, and the civil calendar will coincide evenly and consistently within every 52-year cycle, at least for the terms of 6,500-years when the stars will begin to fall too far out of reach from their previous positions for any kind of seasonal and calendrical correlation. Currently, there is still a long way to go before this absolutely happens, since the bulk of the constellation concepts were initiated only about as long as 2,500-years ago. For that matter, the key astronomical coordinate point of the Pleiades was established as the correction pivot when seen at the zenith in the autumn of November at the end of every 52-year cycle when the extra days were finally added within the "New Fire Ceremony."
(All mathematical information generated as: Personal Insight of the Author).

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From out of the two variables that have been presented, finally, the manner in which the two different calendars were to have been correlated to create an eventual 'systematic configuration of celestial momentum' within the years of 2012 and 2013 would prove to become an astronomical extrapolation of profound proportions. With the two different qualities of each counting system, was also presented the opportunity to correlate each count to the two most important seasons of the year, which now are currently bound to the specific stellar coordinates that were previously predicted to take hold since ancient times. With the arrival of the winter solstice to the centre of the Galactic Center, the daily momentum of the Linear Count Framework, which was arranged to designate the daily rotation of the earth on its axis, fulfilled a pattern that brought the 5125.366-year "Saturn Caliper," of 13.0.0.0.0. to land squarely with the centralization of the winter solstice within the dry burning, 'winter solar fires' of the Galactic Center. In doing so, the ancient Mesoamericans would point out an inherent pattern related to the orbital cycles of Saturn, and the revolution of the earths pattern of 365-days in the year. While at the same time binding the dry winter sun to an outward spiral source, which then becomes the 'sun of sun', and its 'mean revolution period of 365-days', which then would stand as an elementary archetype of solar motion within a truncated variation of the ecliptic orb. As an elementary archetype, this 365-day period might have been thought of as an original standard, and thus was a symbol of the previous sun, but would now mark instead the closest approach of the earth to the sun at the winter solstice. With this, the Galactic Center then becomes the gravitational source that brings about the elementary 365-day mean.

Conversely, the pulse of the 52-year Corrected Count had always been seeded with certain seasonal fixations that incorporated the positions of the 260-day calendar, and are now reinforced to this day with those specific corrections earlier mentioned. Apparently, one of the more preeminent fixations was made with the sign of 4-Ahau / 3-Kankin in the 52nd-year of "1-Caban," to commence perpetually on April 12th, (20-days after the spring equinox), which is the late spring date of the central point of the Astronomical Analemma. This point initially would have various differing stellar alignments historically, over the slow course of the precession of the equinox's. Finally, in this late date of observation, the Analemma point after 5,128-years will be emerging from out of the maw of an astronomical "Alligator Maw," (or Fire Serpent Maw) found within the constellation of Pisces, below The Andromeda Galaxy. This Corrected Count emergence stands as a clear correspondence to the earlier Linear Count commencement of 13.0.0.0.0. at the winter solstice, which is found within the other 'Galactic Alligator Maw' at the cross point of the Milky Way Arm and Galactic Center. The coordinates of change, which are designated by the seasons, and the rate of precipitation, are all a combination of the earths 23.4° tilt, with regards to the expansion of the ecliptic as the earth moves further away from the sun after exiting the winter solstice.

After the sun begins to leave the winter solstice of December 21st, symbolically it is consumed by the path of the Feathered Serpent or what is better well to be understood as the Milky Way Dragon. At this point the sun becomes the Xolotl dog god who rules the underworld with his affiliation of the sign of Movement or, (Caban) in the Maya version, which of course supposedly means 'earth'.

In this plate of Xipe Totec, the god of spring is accompanied by the image of Quetzalcoatl, as the Feathered Serpent.
It is apparent here that the Quetzalcoatl (as a symbol of the Milky Way) is engorging a human body (a symbol of the Galactic Center), which symbolizes the initiation of spring as the sun moves from the celestial vicinity of the winter solstice, onward towards the area of the spring equinox. As the god of spring, Xipe Totec, whose ceremony began in February in each annual new year, has the solar day signs of 3-Eagle, 4-Movement, and 1-Dog, connected to his likeness. The two deities seen above have a traditional relationship that goes all the way back to Teotihuacan, wherein each are associated with the fecundity of the new spring rains, and the blossoming of agriculture that is born with water and heat. As Quetzalcoatl consumes the Galactic Center, it represents the larger framework of the extended ecliptic consuming the smaller configuration of the 365-day mean period, which becomes the heat that ingratiates the waters for Burning Water.
                                                                                                                                                                                         http://www.famsi.org/research/graz/borbonicus/img_page12.html

    The Linear Date of 13.0.0.0.0. 4-Ahau is perhaps a dead lord, and the severed head of "Hun Anapu," (1-Lord), while the 14th-Linear Haab date of 3-Kankin is a "Leafless Tree" stranded in the hot tropical winter. The following 15th-Linear Haab month of "Muan" is an Owl with no water serpent in its mouth, and perhaps can be related to the deity of "7-Macaw." Therefore, this Milky Way Galactic Alligator, which holds the winter solstice sun within its maw is perhaps in a state of consumption, literally consuming the death of the winter time sun, (and the sun of the sun) the Galactic Center, which may be perhaps symbolizing the former dead sun in a series of suns theory. This consuming quality may actually follow the ancient characterization of the "Quetzalcoatl," which is often shown engorging animals and humans in the codices. As the Feathered Dragon engorges the Galactic Center, and winter time sun, shortly afterwards in the terms of astronomical time, the eccentricity of the ecliptic then begins to expand as the earth is taken further from the sun with its 23.4° tilt, this then begins to create the first traces of rain in the northern tropical hemisphere. The renewed moisture that is found during this astronomical time, vaguely called the spring, was attributed to the horrific god of Xipe Totec in the Central Mexican Basin, and figured prominently in the area of Teotihuacan. This deity was indeed thought of as a 'rain god', proving that the sun god is really the rain god in ancient Mesoamerica. The pictograph above would go to show that the two deities of Xipe Totec and Quetzalcoatl were inextricably interlinked since ancient times. Furthermore, it has been formally recognized that the twin of Quetzalcoatl, "Xolotl," is related in a manner of speaking to Xipe Totec. Above we see the sign of "4-Movement," attached to Xipe.

   A dark and watery insinuation is discovered that refers to the journey of the sun through the 'stellar underworld' after passing through the winter solstice position, soon after being engorged by the "Feathered Milky Way Dragon." As the sun passes through the sinuous serpent body of the 'stellar underworld' provided by the horizontal Milky Way Arm above, the ecliptic that the sun moves upon, then decrees the solar positions of the heavens as the wet and murky area of the underworld cave. This wet underworld cave is the realm of Xolotl, the ruler of the sign of Movement, or in the Mayan, "Caban," which in fact sounds allot like our western word "Cabin," which refers to an enclosure. Once again, reiterating the similarities that are to be found between the two signs of the Mayan "Caban," and of "Cuauc," we now are to find that within the Corrected Mayan Haab Count that the four various Cuauc signs of: Chen, Yax, Sac, and Kei, all describe the image of this underworld, with a cave scene that is provided by the 'stalactite and pool of water imagery' (as they have been described by the epigrapher Mark Van Stone). Earlier, we saw how the 'eye brow' aspect of the Caban and Cuauc glyph imagery can be related to the area of Perseus, therefore the insinuation is that the whole area of the area beneath the Milky Way is conceived of as a watery underworld. This can be further described by a "Turtle Shell," which is a watery alternative description of the following 13th-Haab symbol of "Mac," meaning 'enclosure'. This is of course, the enclosure of the watery underworld created by the arching eye-brow found above. Above this arch, in the world of day, spring has commenced and the greenness of earth begins and continues to sprout in the form of the foliated body of the more earthly, and agricultural aspect of the Feathered Serpent found above.

As the sun continues on its annual journey through the stellar underworld, further symbols of spring continue to be displayed within the Corrected Haab Cycle, with the 14th-Haab of Kankin, which as we have seen was the premier symbol of the spring agricultural fecundity as provided by the imagery of the 'Blossoming Tree of Paradise' (in more or less various forms). At this point in the current seasonal time, the sun has recently and finally in its current 26,000-year astronomical cycle, began to approach the pinnacle of light created by the location of the Andromeda Galaxy, which specifically criss-crosses the horizontal Milky Way that is found above this oncoming stellar location of the spring sun. This pinnacle of light emanating upward from the source of Andromeda, is at the bases of the Tree of Paradise featured upon the sarcophagus lid of Pacal Votan as was seen above, and as well serves as the bases for many forms of iconography that display various pinnacles that protrude upwards. As the sun approaches this area of the ecliptic, there is contained within this area, the likeness of "The Three Stones Constellation," form, which designates the 'solar hearth of fire'. Various Three Stones Constellation forms can be found throughout the sky (including Orion's belt), however, this particular set that is found in the vicinity of the Andromeda Galaxy are actually to be the main core from which the concept had historically originated. Indeed, it is true that the Three Stones Constellation is in reality the two arms and nucleus of Andromeda. (Personal Discovery of the Author:2011).

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The artistic formation source point for the two Mesoamerican agricultural representations as they are shown above are to be wholly derived from the observation of various full sky constellation forms that demonstrate a foundational base point located in the area of the Andromeda Galaxy. It is from here the initial image of "The Three Stones Constellation" concept was more than likely originally derived as being the "hearth center of the universe." Earlier in the legacy of astronomic time, the winter solstice was to be stationed here around 4100 BCE when the heat of the winter time sun would have been linked up to the stars seen here. If there is any chance that the Mayan theory of 4-Suns is actually based on a 4-fold cycle of 6,500-years, then finally the arrival of the winter solstice to the Galactic Center could indeed represent the end of this current 4th-world, wherein that world now in the form of the winter solstice sun now at the Galactic Center would finally be swallowed to then reemerge at the fires of spring as they are to be expressed by the "Three Stones Constellation of Andromeda." The proper blending and merging of the two water and fire energy sources guarantees the concept of "Burning Water," which initiates the release of precipitation and the generation of agriculture. Within the picture, the first image to the left displays Hun Nal Ye as the resurrected spring vegetation deity, as being seated upon the First-True-Mountain or (Yax Hal Witz). The trinity of corn stalks blossoming from his body create an obvious correlation to the stellar firmament, while his folded leg bears much resemblance to the Milky Way Arm. To the right is a Teotihuacan incense brazer lid, currently now placed within the Denver Art Museum. The trinity of corn found emerging from the headdress is to be understood as a direct extension of the Three Hearth Stones formations that are found at the base.
All color distortions by the author.

   A great deal of emphasis in recent times has been put on the idea that the cycle of 13.0.0.0.0. actually was designed to time the 26,000-year precession of the equinox's, and the final timing of the conjunction of the winter solstice sun with the dark rift within the Galactic Center. Actually, the 1872000-day equation of 13.0.0.0.0. was simply placed there at that astronomical location, much in the same way that we might place a wooden stick in the center of a table. This is demonstrable because 5 x the 5125.366-year cycle really is only to be 25,626-years, which is only a mean variation of the other mean equation of 26,000-years. Therefore, we cannot too easily, or accurately predict where within the Linear Long Count model that the next specific conjunction of the winter solstice sun will be, chronologically speaking. Nor, can we too easily find out about the location of the Long Count Date from the most recent past, some 26,000-years ago when the sun did the same thing. Actually, one astronomical software program has it that the future Gregorian date would be December 21st, 29500 CE, while the most recent past date would theoretically be December 21st, 22800 BCE. This is a total cycle of "27,488-years," for the future date, and "24,812-years," for the past date, which is a total of 52,300-years, and which when divided by the mean period of 5125.366-years would equal around 10.2 cycles of the mean "Saturn Caliper," which is not a bad average. However, despite any software discrepancies, this would still show that the period of the Long Count cycles are not precisely aligned to the precession of the equinox's, nor could they really ever be because that cycle is apparently so inconsistent. Therefore, this would go to show that there is to be other forms of astronomy involved within the equation that puts 13.0.0.0.0. where it is in 2012.

   Apparently, the equation was figured out with a good understanding of 'astronomical degrees', just as all difficult equations of this sort of time-space prediction would demand. With a more than general understanding about the current rate of precession, they then would have to know exactly how many years into the future it would take for the winter solstice sun to reach the central area of the Galactic Center (labeled by solar degrees). After finding this point in terms of pure astronomic number counts, they then took the 1872000-day mean astronomic equation, and put it on top of the pure astronomic equation that was discovered through the other numeric counts, which finds the winter solstice somewhat precisely within the dark rift on the date of December 21st, 2012 of our Gregorian calendar. However, as we have seen, the winter solstice does not exist as an island, but rather it is a seasonal alignment that moves in concert with all other angles of the year as well. The winter solstice in the tropics would have had the traditional associations of hot dry spells, and the danger of drought, therefore moving away from this period of 'death' was the intent, not moving towards it. This is because the more venerable and fecundate time of the year was to be found with the annual rebirth of the sun in the spring, as a symbol of 'renewed life'. With this intention to encode and augment the smaller seasonal cycle of the sun, into a larger macro-framework of "Transformational Astronomic Suns," the intent would naturally be with finding the destination point of the renewed sun, and basing the 'iconographical calendrical equations' of 4-Ahau / 3-Kankin to the spring date associated best with the beginning rainy season. The astronomic coordinate of April 12th, of the Analemma would prove as the scientific point of entry for the rainy season. Thus, they then drafted these 'seasonal and stellar iconographical dates' of 4-Ahau / 8-Kumku, and 4-Ahau / 3-Kankin, knowing full well that the extended seasonal cycle was to be 1873234-days, and the various seasonal constellation denominations of the period were derived from there. This means that the iconographical element of the "2012 Sun Legacy," is seasonal, while the astronomical, is the numerical aspect of 1872000-days that was then increased to 1873234-days, which set the foundation for the implied Corrected Haab Cycle, which then was projected within the parameters of the 1872000-day cycle, which is simply a seasonal calendar cycle without the intercalery dates added, and thus providing a mean version of time based on the 365-mean days in a year.

Finally, returning once again to the Sarcophagus Lid of Pacal Votan as though it can perhaps help rein in some degree of information pertaining to the 13.0.0.0.0. Baktun end point legacy, we see upon its carved face the symbolism of what appears to be the force of the upward moving vertical tree pushing the horizontal formation of the segmented "Milky Way Fire Dragons" upward further to create a mountain like enclosure. To the right we see a strange looking 'underworld like symbol' above the Xiuhcoatl's extended maw. This is precisely where the planet Saturn will be in the years of 2012 and 2013. Over to the opposite end, below the body of the Xiuhcoatl, we see another particular but yet somewhat more positive looking symbol, which would indicate exactly where Jupiter will be in the years of 2012 and 2013 as well. While I am calling this formation an opposition, because it appears as such when it is demonstrated upon the lid, astronomically speaking when held as a correlation to the actual planetary positions, it nonetheless is really demonstrative of what is almost a full 120° of separation between the two planets in the sky. This particular angle shows where Jupiter is stationed over by the Pleiades (below the Milky Way), and Saturn is found over by the end part of the stars in Virgo (above the Milky Way). Numerically, the 5125.366-year cycle of the Linear Count contains within it "260-Jupiter and Saturn Oppositions," and for that matter it would seem that the aesthetic needs of sarcophagus lid would demand that an opposition of the symbols would be indicated within the artwork. However, the biggest indicator of the calendrical significance of the lid is reinforced by the position of the vertical tree, and the Milky Way Maws, with respect to the two planetary symbols. This would seem to indicate the correlation of the Corrected Count, which would put a Corrected Baktun 5128.744-year ending cycle at the date of April 12th, 2013.

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Exclusive Discovery by the Author: The Jupiter and Saturn Opposition of April 2013 was discovered upon the Sarcophagus Lid of Pacal Votan, by this author on the date of August 25th, 2011. The realization is one of a long process contrived over many years, which was finally surmounted by the right amount of concentration and focus while compiling the "2012 Summary," Chapter to this website. The necessary induction for the insight is first that this tree is vertical, and is related to the positions of the current spring and autumnal equinoxes, rather than simply the winter and summer solstice opposition, and the bright Milky Way Arm, as has been promoted by many researchers and writers since the time of the late Linda Schele. The proof for the new insight is demonstrated in the positions of the dual horizontal Xiuhcoatl's that grace the pictograph from side to side. In actuality, these are reminiscent of the bright Milky Way Arm band as it stretches across the sky, with the maws of the two Fire Dragons serving as the openings at each end of the band where the current solar solstice positions now occur on June and December 21st of each passing year. This of course has not always been the case, therefore the Maya and others would look forward to their iconographic representations taking a new hold within the accumulating solar positions that were to be arriving in the astronomic future. Above and below the Milky Way Arm we see the appearance of two strange looking globes, these are 'assumed' to be the planets of Jupiter (below) and Saturn (above), the Milky Way Dragon Maws, since this is where exactly both planets are to be found in the years of 2012 and 2013 respectively. However, given the position of the globes in relation to the dual Milky Way Dragon, it must be asserted that this is a particular solar angle created with the approach of spring when considering the upright position of the tree. The tree is further decorated with three other Dragon Figures pointing side to side, and as well one upwards not shown here. The cross in the center relates to the stellar areas of Ursa Major. The tree demonstrates a face pointing to the left, near Pacals hand, which has a characteristic hand or 'paw' emanating from its forehead. This is the characteristic hand that grasps the Galactic Center from the "Vertical Tree of Paradise."

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                                             Part Ten:
   The Linear Mayan Calendar Cycle of 13.0.0.0.0. "What is Really Happening?"


   The recent accumulation of popular culture and its quagmire of convoluted belief systems, which are derived from the systemic role of various religious and spiritual orientations has led to the conviction that an astronomical date, such as has been derived from the Linear Mayan Calendar Framework, in conjunction with a more common place seasonal coordinate, such as the winter solstice should be a symbol of destruction like that which is exemplified in the Biblical Tales of the "End Times." The root of the hysteria runs rather deep, but currently it is mostly based on so-called evidence that states that this Linear Mayan Calendar Framework is "the most accurate calendar in the world," which traditionally has always been a much needed tool throughout world history, and therefore leads to a sense of unfounded trust for current academia among the general population that seeks to insinuate the relevance of their own personal convictions and lifestyles into a general outline of change that is sought within their own social generation. Traditionally, the study of astrology, and even perhaps the more scientific study of 'general time cycles' that are used to delineate the progress of the population with its industrial economy, vs. the ecology of the planet, has been the subject of study through the use of graphic charts that attempts to predict the future outcome of events for the global community. For that matter, a general scientific inquiry would go to show that the cycles of the economy can be graphically detailed by the cycles of the two planets of Jupiter and Saturn, where the opposition of these two planets can often usually show a symptom of financial recession. In the case of the year of 2012 CE, just such a planetary opposition is occurring, and if the inclinations of this author are to be correct, then the precise aspect of this planetary opposition may have been superimposed upon the sarcophagus lid of Pacal Votan as a symbol of the 13-fold Baktun ending of 13.0.0.0.0. just as was demonstrated above. Of course, there is a theoretical discrepancy in the astronomic iconography that would imply a different seasonal alignment for the case of the theory that is being presented by this author, which more or less states that the calendar of Palenque may have been a "Corrected Long Count Cycle," with respect to the more common place Linear Framework.

The subject matter of the world economy is currently what is biting at most peoples nerves these days, and this has led to the greatest amount of personal hysteria, which has seen in our times the greatest downfall of the routine industrial economy within the vicinity of the North American Continent, which traditionally has served as the forerunner for many industrial projects that had recently stimulated economic expansion in the glorious days of the American past, as was witnessed throughout the world. However, as times change, and many different lines of power begin to exchange hands throughout the global economy, the most recent sense of economic security that has enveloped the North American psyche is being threatened by the onslaught of government authorities who are all the time becoming more distant to the appeals and needs of its people, while in the mean time, the domination of a whole world government and territory becomes their only real agenda. This is indeed very frightening, and very intimidating, to the emotional stability of many throughout the world who have been dependent on the American Government for their economic growth and stability.

This then brings up the current population explosion, which is an undue process of unchecked personal values that have been allowed to roam free in the 'name of freedom', (religious and otherwise), which of course ultimately will only grant the opposite effect, just as it is now beginning to do. This comes about in the form of the mass accumulations of people that cannot subsist within their own home territories, wherein there is no other choice but to invade the lands of other established cultures through the common mass routine called 'illegal immigration'. Such kinds of unchecked practices when allowed to carry on without notice, or dutiful check, to the injustice of all others involved is of course very frightening and intimidating to the established values of the sovereign territories, and which can definitely manage to rattle the nerves of the people living in them who are seeing their opportunities dwindle in the name of 'cultural diversity' with people who do not share the same values or personal intent, save except for the need to thrive economically. This need is carried with the false religious provision that every man must have his own family, while no attention is given over to how the birth rate of all countries combined is at the basis of all economic wars and attempts at population control called 'ethnic cleansing'.

The media of course only rightly stimulates the awareness of such growing problems of our massive "2012 Society," (which can be a synonym for the new 21st Century Community) but still, the unanswered question when put towards Mesoamerican Cultural Studies really is: "Does any of this really have anything to do with the Mayan Calendar?" Man's most immediate reaction is to himself in the form of others, meaning other human beings. Man typically does not respond to the needs of say, the animals, which is another subject matter of current environmentalism that is suffering at the hands of the unchecked population expansion of humans all around the world. Secondly though, man responds to his environment, and currently in the past decade or so, we have seen a great deal more of the various "natural disasters" that run rampant throughout the world in the form of weather orientated hurricanes, tornadoes, floods, and now more than ever earthquakes. Lately, the tops of active volcanoes have begun to spew lava and ash, and it should be ascertained that this kind of mounting volcanic activity is only going to continue to grow, not decrease over the coming years. There is of course a reason for the most recent environmental upheaval that is going on throughout the whole world: The answer is: The Sun.

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The sun is the meteorological reason for the current environmental crises, which is only bound to grow with the emerging sun cycle, it probably simply will not just all the sudden stop in its growing cycle and return to normal. However, the sun is not responsible for the economy, or in the least bit for the current population explosion. There should be no confusion about these 'personal matters', and their observable relationship to the deeds of man. However, admittingly, it is true that the increasing sun cycle could indeed affect mans neurological patterns, as it appears to be with certain individuals who are more or less 'freaking out' in accordance with the pressurized circumstances that challenge the personal security of so many with so much misconstrued information being recycled throughout the media. This information might inspire some to act heroically with respect to their chosen belief systems, wherein they finally take their own lifes; but not for some reason, before taking the life's of others around them first. This need to take the life of another only points out the inherent symptom of 'paranoia', which seeks to demonstrate its identity through an alarming call for help, which is brought about through the sacrifice of innocent captives that can help gain the attention of the witnessing community towards the debilitating symptom of the delusional paranoid culprit, who is simply trying to emphasize the complexity of their heroically individualized belief systems. Realistically speaking, because this kind of delusional paranoid activity is a symptom of man, then it should be regarded as a 'personal matter' otherwise it only gives more incentive for others to keep losing it as well, and all in the name of 'mass hysteria'. Therefore, principally speaking, mass hysteria is (or should be) a subject matter of mankind, not the sun and its growing cycle. Interestingly enough, however, with respect to the matter of sun cycles and the activities of man, many stories are now beginning to surface stating it is none other than the latest esoteric technologies generated by man, which are at the bases of the current environmental crises. These come in the form of sound wave technologies that theoretically could be directed towards the sun. The unfortunate outcome of this perspective requires that we all believe that this changing world is simply a statement of political theater, where the upcoming U.F.O. disclosure only reveals a man-made situation of little green men in cahoots with the government.

Therefore, when truly analyzing if indeed the Mayan Calendar Cycle of 13.0.0.0.0. (which has been specifically demonstrated as a Saturn cycle by this author) really has anything to do with a theoretical sun cycle, we must attempt first to separate the whole wheat from the chaff. This is to say, if indeed that the whole gamut of research that is required to come up with any kind of answer or insight to the matter of a literal historical chronological timing with respect to ancient solar calendars, then surly a sense of self-responsibility must be sought out first. Scientifically speaking, this is called 'getting real'. On the other hand, to some this may mean as well "getting prepared," which is not a bad idea if one can afford it, and one also happens to have the extra physical resource to be prepared in the case of a natural disaster, which actually could come at any time. A recent power outage in Southern California that lasted for several hours, actually went on to prove that most people are not prepared for a major natural disaster. The recent tornado disasters of the mid-west also seemed to reveal that most people in the area did not have the proper underground facilities to escape the calamity of the tornado disasters, which are nonetheless historically a prominent feature of those vicinities. Preparedness, obviously has heavy economic implications, and most people just don't have the extra time and money to dedicate to such unpredictable instances.

This brings us back to the true intellectual analysis, and personalized expression of researched facts that can indeed make a difference in human perspective regarding the nature of Mesoamerican Civilization, and its inherent astronomic cosmology as it is expressed in part through the Mesoamerican Calendar. Unfortunately, as we have seen, people continually try to blend the facts in order to make out some kind of scheme that fits their intellectual sense of prestige, with regards to the extra and sometimes the indeed 'superfluous information' that comes to us in the form of ancient mythologies. With regards to the "End of the World Syndrome" it is true that the Mesoamericans did indeed have their own version of the End of the World. This was used in some instances to scare the mass communities into submission and force religious conformity, just as it was in so many areas of the ancient world in general. The clearest rendition of this practice was exemplified in what is called the "New Fire Ceremony," where at the end of each "52-whole year cycle," the Pleiades would be watched until they reached the zenith at the middle time of our November. If they did not move at the midnight zenith, it was believed that the female demons would descend to devour mankind as the rest of the sky fell. As soon as those stars moved, a signal was given for the New Fire to be drilled, and the ceremony, which proves to be a correction procedure for the 52-year Corrected Count had then commenced, and the paranoia generated by the situation subsided with the joy of renewal.

In the case of the Maya, and their Long Count Cycles, it would appear that just like many other mythological traditions that have a chronological basis and are connected to a prophecy of some sort, the Maya indeed also were concerned with the possible changes that could happen at the various chronological crossroads procured by the Long Count Script. This fact is actually demonstrated in various Mayan textual evidences as well, scarce as they are. However, what is of concern here is "what actually they believed," vs. what we currently through research "want to believe." Just to be factual, there is no actual prediction or prophecy in the Mayan world that states that the 'sun cycle would go haywire' or that there would be any social consequences of the new calendar cycle that is brought about by 13.0.0.0.0., or by the sun entering into a perfect conjunction with the Galactic Center on December 21st, 2012.

But for the most part, the fact that there is some kind of difference presented by the cycle of 13.0.0.0.0. as being a distinguished cycle at all, is some indication of something...we just don't know what! This is where the mathematics of the Mesoamerican Calendar become of crucial concern, because while many have turned on to the mystery of the Mayan Calendar, few have admitted to actually understanding it. In fact, many have expressed outright confusion with it's potential linear arrangements, and have begged to differ with such an assorted confluence of time sequences that ignores the natural seasonal year, which is the natural solar cycle that allows for the annual agricultural growth to accumulate, and would thereby set a pattern of survival for man to follow as a calendar. Mesoamerica should be no exception to this rule as the seasonal year was important to them.

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Therefore, it has been the effort of this author to show that indeed that there is potentially a seasonal significance to the Mayan Calendar, which would further reinforce the seasonal significance of the Mesoamerican Calendar at large, which is always evident through personal analysis and research anyway. The Native American Legacy of the Maya is one of honoring the natural year, and the productivity of agriculture that is the seasonal suns gift...not ignoring it. The eighteen periods of the Haab Rain Cycle speaks of a literal annual cycle wherein the symbols that were used to demarcate those periods were to be drafted from the stellar frameworks that appeared during those specific times of year, when often the sun was found just within, or approaching the stellar constellation being expressed in the Haab symbol. The problem comes about as we have seen, with the discovery that had come about through the study of the Dresden Codex that can reveal linear equations, which are related to planetary correlations found within actual time. The problem is that there are many of these linear equations (or chronologies, now called 'correlations') that can demonstrate similar planetary correlations, which by this time has come to amount to over 52-different varieties put forth by various authors since the beginning of the 20th Century. With this amount of personal conclusion being implied by so many authors over time, it is required that the 'correlation' must have some degree of connection to the documents provided by Bishop deLanda, which would keep the implied chronological correlation within 1-day to the traditional Surrender Date Correlation of Tenochtitlan on August 13th, 1521 CE (Julian).

When Eric S. Thompson had given the final draft to the GMT-Correlation, this is where he finally took it from: The Surrender date of Tenochtitlan, which differed from deLanda's dates by only one day; and for which case it was long ago decided that deLanda was the one that was off, not the Spanish records for the Spanish Conquest of 1521 CE. From there, the edict provided by Ernst Forstemann that insisted that the Dresden Codex was linear was further reinforced by Thompson, even though it is obvious from the iconography and the presentation of rituals as they are represented in the Aztec sources such as Sahugun's Florentine Codex, and Diego Duran's "Ancient Calendar," and many others as well that the Central Mexican (Aztec) Calendar had a seasonal ritualistic bases that was founded on the planting and harvesting of the yearly agriculture, and the honor of the seasonal rain gods, which included the annual god of spring "Xipe Totec," whose presence was implored to bring on the new rains. Seeing this discrepancy, many scholars had sought to cover up the matter by implying somehow that there was to be an 80-year drop cycle of some sort, which simply diverts from the role of the 52-year Correction procedure by dropping 20-days from the calendar in 80 to 84-years, which would only break any and all calendar cohesion in the 80-year period, instead of breaking the cohesion that exists between the calendar and natural time in the 52-year period by adding 13-days. The architects of this 80-year equation apparently were trying to escape the veracity of the 52-year calendar correction, and thereby reinforcing the unbroken linear sequence of the 260-day calendar as discovered by Forstemann.

Therefore, we seem to be constantly going back and forth on the matter of whether there should be a Linear Count, or whether there should be a 52-year Corrected Count, while the answer may be in realizing both simultaneously. The question is: "How is this done?" The answer to that question in one case, is through the dualities that were ever so present in Mesoamerican Social Culture, where the talents and responsibilities of certain individuals would actually include the ability and the interest to do so. Secondly, the answer is also found in the dualities of astronomy, which of course are even more numerous than the traditional social functions. What we have found, is that the linear function of the calendar makes certain equations like those relating to solar and lunar eclipses easier, and can be more accurate with a "linear-to-the-day calendar," which can be used something like a mental hand-held calculator. This kind of to-the-day calendar actually follows the relative motion of the earth as it spins daily on its axis - and really of course, is a tally of that specific astronomic motion, which is expressed by the sun rising and falling beneath the two horizons as amounting to a day in time. Given some of the astronomic forms of industry committed to this linear calendar, such as the study of eclipses, it might seem only proper to refer to this calendar as being 'lunar' where the more intricate and demanding calculations relating to the moon are studied. As was earlier mentioned, this Linear Framework will generate a 42-year cycle that will return the "260-day count" usually to the exact same solar date as it is found within the Gregorian calendar. However, the Linear Haab date will be perpetually pushed forwards by 11-days in each 42-year cycle, meaning that it should finally return to the same Haab date in 33 x 42-year cycles, being 1,386-years.

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On the other hand we have the Corrected Mesoamerican Count, which is a count that was historically very early on developed to meet the occasion of the natural year for the needs of agriculture, and which would finally return to the same actual "True Solar Date" in each and every year of the 'invented 52-year sequence'. This means that all numerical dates relating to the 'Mesoamerican Calendar Framework', such as the 260-day count, and the 365-day year count with its 18-month divisions, would then all fit within the actual framework of natural time, but only thru the necessity of correction dates that fulfill the actual 18,992.6-days in a completed 52-year cycle. Of course, if the 52-year cycle was indeed developed as a result of the 1,507-year cycle, and the converted orbital cycles of Saturn, which is the precise theory of this author, then we can see where these two methods of counting are to be for the terms of ancient Mesoamerican astronomy very much inextricably interrelated. With this observation it becomes clear that most of the numerical aspects of the early calendar framework were to be perfected thru refinements brought about through verification thru linear counts, and other kinds of numerical and mathematical strategies that included persistent astronomical observations. After the basic numeric framework was developed, then the other symbolic iconographic forms that fulfill the visual content of the Mesoamerican Calender arrangements were established with regards to the Corrected Year Cycle, where the symbols of the 18-months would reflect stellar diagrams created by the ancient astronomers who consistently developed and maintained the structure of the calendar over the many long centuries of its use. Within that historical time period, both arrangements of the Linear and Corrected formats were to be understood and practiced by the various professionals who required their use. This included both astronomers and farmers as well.

Therefore, it hardly needs to be mentioned that at the historical forefront of these various levels of professionals was of course the astronomer (priests) who oversaw and understood the necessity and interrelatedness of both counts. The implied industry of the historical "Mesoamerican Astronomer Priest" was first and foremost 'naked eye star gazing', other wise there would be no ancient astronomy to speak of. Included in this historical industry, was the complexity of personalized religious belief systems, which reinforced certain visualizations that supplemented the more numerical aspects of ancient astronomical practice. These of course, were to become the constellations of the night sky brought about thru deep night stargazing. Over the long course of time, the hallucinogenic visualizations were finally to be integrated within the preeminent numerical aspects of the astronomical practice, resulting in what we now call an ancient "cosmology," where historically the signature of the gods was then seen as written within the astronomical process of time, and in the passage of the various cycles found therein. Therefore, theoretically, if indeed the two calendar counts of the Linear and the Corrected frameworks were as important to one another as is here being supposed, then the natural reaction of the early Mesoamerican Astronomers would be to integrate the inherent duality of the two counts into a cosmological whole that implied the outcome of all other natural astronomical cycles. With this opportunity to integrate the knowledge of the two counts, the shorter variation of the Linear Count, would automatically fit within the longer space-time framework of the Corrected Count so that the 60° of linear space-time that is traversed in 5125.366-years, was literally and artistically sandwiched in between the longer iconographic cycles of natural time that embody the framework of the natural year that are eventually found within 5128.744-years (or 98.6-52-year cycles), and which ultimately gathers 200° of incremental space for an apparent stellar opposition.

The foundational key to this implied cycle however, is of course the shorter 5125.366-year linear cycle and its correlation to 'mean astronomical cycles' that serve as the core foundation of astronomical extrapolations that are then later converted into corrected arrangements. This is demonstrated with the idea that the 5125.366-year cycle is supposedly 1 / 5 of a precessional cycle, although in reality a precessional cycle really cant be mapped too precisely. Therefore, an important facet of the ultimate stellar precessional cycle is carefully accounted for thru the eventual future conjunction of the winter solstice with the central (Dark Rift) area of the Galactic Center. After finding this future astronomical moment in time thru the use of various mathematical arrangements, the mean linear equation of 5125.366-years is then placed like a wooden reed on the top center of a round table that represents the disk of the Galactic Center. This then represents the "Mean End of a Precessional Cycle," although not the true counting of it. Instead, this astronomical orientation of the Linear Framework was selected 'in order to account for an end', which in the Mayan world view then becomes the end of the "4th World," which perhaps is theoretically one of 6,500-astronomical years; or 1 / 4 of a precessional cycle. The idea of the winter solstice reaching the Galactic Center with the implied solar dynamics of the directional reversal that takes place at the south eastern horizon on the dates of December 23rd of each year has of course gained some imaginative symbolism over the course of history, where double headed gods and goddesses represent the transformation point (or rebirth of the sun) at that moment of time. However, what the ancients actually considered a full rebirth may be awaiting later in a true seasonal rebirth that signaled a true industrial practicality with regards to the necessities of agriculture. Is the winter solstice is therefore a ritual of seed time planting?

For that matter, what we see currently as the sun lingers around the Galactic Center on the date of the winter solstice, is the formation of a stellar Mesoamerican Dragon Maw. This Dragon Maw is symbolic of the entrance of the earth, while the sun within its stellar and seasonal vicinity can indeed become a symbol of the seed that is laid in the winter months that will finally begin to sprout in the spring; when the stem is healthy and sturdy enough to absorb the falling rains that come about in those times that the winter aftermath will eventually bring. Reasonably, we might be able to imagine the severed head of Hun Anaupu (1-Lord) to be the seed that is planted at the winter solstice, and for that matter as well, when considering the 12-21-2012 Corrected Count Date of 9-Rabbit (the 9th-day of the week of 1-Lord) it becomes clear as well that some of the astronomical precision associated with the Corrected Count can indeed account for some of the other numeric extrapolations that helped bring about the Linear Count 13.0.0.0.0. 1872000-day alignment to the stellar conjunction of the winter solstice to the Galactic Center. This would be done with the knowledge that in every 52nd-Corrected Year of "1-Caban," that the week of 1-Lord (Hun Ahau) would commence at the winter solstice, and then following the implied numerical arrangements from there, the specific date of 9-Lamat would then be followed right to the stellar destination that is also implied with all other astronomical observations and counting procedures that guaranteed that the winter solstice would conjunct the Galactic Center, which is most precisely in our year of 2012 CE; and as we had seen earlier, the positions of the two planets of Saturn and Uranus could have helped in determining the correct year as well. After finding that Corrected Date of "Bolon Lamat" in the 52nd-year of "1-Caban" at the Galactic Center, the Linear Date of 13.0.0.0.0. "Can Ahau" (4-Lord) / 3-Kankin was laid on top of it like a perfectly strait wooden reed being laid on a table top. This then orientated the 30,752-year cycle into a perfect 6-fold division of 60° each across the 360° circle of the heavens, establishing a mathematical "Space -Time Table," for all various planetary extrapolations.
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While it is true that there is a discrepancy with regards to the 6-fold division of the heavens, and the apparent 4-Ages of 6,500-years that is emerging as a 5th-Age, it is instead recommended that the more astronomical and mathematical functionality of the numerical cycles associated with the Linear Calendar be remembered, just as they were portrayed earlier with the "1507-million year Saturn Caliper," and so-forth, rather than just with the metaphorical outcome of the transformation of ages, which is bound to vary anyway. For instance, with regards to the nature of eclipses, which here has been promoted as one of the better reasons why there should be two kinds of calendars in Mesoamerica, we might take note of the fact that within 13-cycles of the 5125.366-year (60° span of space) there are 66,629.758-years of passage, and nearly exactly '3,600 eclipse cycles' brought about through the movement of the lunar node. With this, we can imagine the commencement of two 30,752-year cycles as starting from the point of the Red Bat Nose of Arcturus. This would equal 61,504-years. Afterwards, one more increment of 5125.366-years is added from the Sun-Arcturus conjunction (theoretically from August 11th, 3114 BCE) to land on December 21st, 2012, and creating not simply a 5125.366-year cycle, but rather instead a "66,629.785-year eclipse cycle," all depending on where one begins counting and why. This is true astronomy, in opposition to the more metaphorical theme of astronomy that is presented with the beginning and ending of variable astronomical ages that would depend upon specific mythological explanations from ancient community leaders, which are now and always to be absent.

The stellar constellation forms that should be found within the contrived astronomical cosmology from out of ancient Mesoamerica are precisely what are missing here in this argument, but which are nonetheless to some degree rediscovered within the painted codices, and other representative forms of iconography that bear the description of specific constellation forms. Because at this time as the winter solstice is happening within the middle of the Galactic Center on the linear Mayan date of 13.0.0.0.0., the concept of the "Alligator Maw," which was traditionally seen within the nebulous filaments of the Milky Way Arm then remains to be of paramount importance to the whole "2012 New Sun Legacy," where finally at this current time of the winter solstice 'the sun will fall into the maw' as a symbol of time moving forward. Earlier above, it was observed within the Mixtec Codex Borgia, how the image of a Feathered Dragon is seen engorging a Rabbit. This is of course the image of the Milky Way Arm engorging the Galactic Center, whereby the lunar symbol of the Rabbit then becomes synonymous with that luminous galactic celestial center as well, as being a symbol of fire. The Galactic Center, indeed has many traditional connections with the concept of death as does the winter solstice. This concept of death has also followed the night time lunar cosmology of the moon throughout the whole of mans nocturnal lifestyle, where the moon becomes the reflective sun of night, while the true sun is dead in the underworld. In Mesoamerica, this solar death in the underworld is represented in the form of the 6th directional day sign of Cimi / Miquiztli, (ruled by the moon), which points north in the direction of the midnight sun; a true correspondence between the Galactic Center, and the full moon, was traditionally witnessed with the image of a severed white head being perceived within both celestial bodies, and this then reinforces the Rabbit affiliation with the Galactic Center as well. This lunar aspect of the night, has also been traditionally reinforced by the 29.5-year Saturn cycle, (the astrological planet of the winter, nocturnal darkness, and death) which in turn matches the 29.5-day cycles of the moon, whereby these two planetary forces were held to be within a significant kind of astronomical reception to one another. For instance, while Saturn may take on the image of a 'sickle', the crescent phases of the moon will nonetheless reflect this image in the night skies even more faithfully. Meanwhile, the opposite sign of the Rabbit, which is the Flint Knife that is called Itznab / Tecpatl , is featured in Mayan iconography as being a symbol of the Rabbits ear quite frequently due to its shape, thereby reinforcing the interrelationship of these two opposite day signs, and perhaps as well, the two planetary affiliations between Saturn and the moon that are mentioned above.

The Mayan Linear Count Cycles, with their inherent numerological lunar frequencies have earlier been sufficiently shown to have at their bases, an inherent numerological foundation based on the orbital periods of Saturn, which would for the terms of the Mayan / Mesoamerican Calendar then bind the 29.5-years of the Saturn Cycle, with the 29.5-days of the lunar cycle. Therefore, the placement of this "1872000-day Linear Long Count date of 13.0.0.0.0." directly upon the Galactic Center, specifically delineates this planetary affiliation with the image of that particular celestial body of the Galactic Center as well. So that this Linear Mayan Calendar arrangement is perhaps specifically an astronomic equation that spells out the meaning of lunar cycles, right along with the other darkness of night planetary cycles, (Saturn), and the inherent meaning of finite endings as they are expressed through the midnight sequence of the suns passage through the underworld. With this, it is then to be understood that the Galactic Alligator Maw can either be a symbol of the western horizon, and / or the northern most point of the nadir where the sun is renewed nightly. For this matter, it may well be that the midnight of December 21st, 2012 is a significant astronomic position, which in fact will reveal the key planet of Saturn rising in the direction of the eastern horizon in the constellation of Virgo, exactly in the same precise position within the ecliptic as it would be found 5125.366-years ago on the date of August 11th, 3114 BCE, when the sun was in fact conjunct to that planet to initiate the cycle.

Now finally at this point of the Mayan Calenderictic Equation, the assumption is that current sun cycle as it has evolved in its phases over the millennia, has now reached a critical point, which perhaps the ancient Mesoamericans were aware was to be coming in their future. This astronomical assumption, which is typically becoming the current assessment of the times in relation to the "2012 Mayan Calendar Legacy," goes as far to assume that there is a sort of prophecy of transformation involved, but for which being absent in the official archeological record, is then given over to the erratic state of the solar cycle that is now known to be the cause of much destruction brought about through the meteorological conditions that are a direct result of the sun and its current phase. Of course, the major inherent discrepancy to these statements are that for one, we do not know exactly what phase of its long existence that the sun is actually in; and two: There is no record on hand to show that the ancient Mesoamericans were aware of such a cycle, which might be described similarly by what we currently now know as a '100,000-year magnetic solar cycle', which in turn may be responsible for causing the 100,000-year eccentricity cycle of the earths orbit that has been previously linked to the cause of the recurring Ice Ages. In the meantime, there should be no inherent doubt that indeed the sun is experiencing a transformation of some sort, which is only bound to continue rather than just stop. With this observation we are then promised in the forth coming years to be visited by a great deal of challenging weather conditions, which may include eventual volcanic activity and earthquakes that are generated by the sun.

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This is part of the implied meaning of the title "Feathered 2012," where the various astronomical draconic paths of time brings us around full circle to an ancient sun cycle that is now promising to spell out disaster in some areas of the world, where annual meteorological conditions typically spell danger anyway. It is well known that the Feathered Serpent, which was a symbol in Mesoamerica of the fecundate winds that bring on the rains was also capable of great destruction as well, and in this time recently it has already been demonstrated that heavy winds in the form of tornadoes are beginning to pick up in their frequency and as well in their intensity. On the eastern shores of the Atlantic Ocean this will also result in great hurricanes, which will continue to pick up in their annual frequencies and intensities as well. Given the annual recurrence of common place meteorological cycles, it can be seen where the various deities of the Mesoamericans actually represented the passage of the seasons in their chronological order. For this reason the deity of Quetzalcoatl would have an obvious connection to the coming and passage of the spring that brings on the needed winds that will carry the rain clouds to their eventual destinations. Because of the sufficient order of the universe, the annual seasonal order will not change; even though such a scenario has been among the ultimate predictions for the upcoming Mayan 2012 cycle, which seeks to exemplify the most extreme kind of physical changes to the immediate environment so that perhaps even seasons would be different. Instead, if in fact this sun cycle is to continue, rather it is more likely that there will be extremes that will come about through the seasonal cycle, which could promise devastation in some areas, while bringing about some amount of balance to areas that are now lacking.

In any case, most of us are pretty sure at this point that the world is not going to end on December 21st, 2012, or what ever that might seem to mean within someone's perverted religious fantasy. Unfortunately, there are those out there who still seem to think that such ideas are advantageous for some reason. Yet despite the obvious failure of such convictions, which will always guarantee the ultimate disappointment and inevitable embarrassment, the Mayan Linear Count Framework and its study of "chronological ending points" has nonetheless contributed a great deal of world wide attention to the problem of environmental and sociological change, with its supposed ending date of "13.0.0.0.0." Of course, what we have learned from this authors explorations, is that many of these Mayan Linear Calendar Cycles actually turn out to be 'mean planetary integers', which were specifically developed to coordinate the orderly movements of the solar system into a coherent chronological framework. These may ultimately be related to the long term evolutionary cycles of the sun, and its influence over the earths annual seasonal progressions, which could spell out some degree of change in the form of unexpected hot or cold spells that have been known to change the consistency of the seasons at various times of recent history. But, the key is indeed the seasons, and the measurement of their frequent cycles, which will then guarantee the appropriate scientific discernment of any amount of transformation that may be taking place. This study is accomplished with a seasonal calendar, not a linear calendar. The purpose of a linear calendar, like the Astronomical Julian Date Count, is best for analyzing planetary cycles.

This is what the Linear Mayan Calendar was probably all about: Analyzing planetary cycles and their apparent interrelatedness to a given solar cycle. As we have seen, such a linear calendar was probably used in synchronization with a seasonal calendar by a time specialist who desired the required mathematical dexterity that it provided while being a 'mean planetary caliper'. For that matter, that is what the 365-day year is: It is the mean solar year; it is the sheath; it is the container; but it is not the substance of the year, which is the annual sun cycle of 365.2422-days itself. It is the corpse of the year cycle, without the soul of the year, which is the sun itself as it is found in the transformation of the seasons. As the corpse of the year cycle, it actually may have carried just such a reputation in Mesoamerica, with its inherent connection to the Saturn and Moon cycles, which it so diligently tallied. This idea is reinforced by the obvious attention given over to the awareness of 'life and death' in ancient Mesoamerica (movement vs. inertia) as being opposite ends of the same process. Although seemingly too obvious to be emphasized in Mesoamerica, the polarity of the opposites was nonetheless delineated through the various deities, and their planetary correspondences. On the most basic of levels, the sun is a symbol of the day and the daily renewal of life, while the moon is a symbol of night and the constant recurrence of darkness and death.

The variation of this simplistic theme is what seems to obstruct the ultimate realization, just like that which is demonstrated within the lunar symbol of the 'rabbit in the moon', which seems to be a symbol of the annual spring life force. However, the 6th sign of the 20-day cycle, which has been among the most consistent of all day signs throughout Mesoamerican Calendar history clearly demonstrates the ancient historic association of the moon with the 'concept of death' just as it was to be found throughout the whole of the historic religious world of polytheistic deities. The roundness of the moon itself was considered as being in the form of a skull, and indeed there is to be one found there in the face of a full moon, just as surly as there is to be historically an iconographic rabbit there as well. (Personal Discovery of the Author: 2004). The ancient Mesoamerican Ball Game incorporated this skull image of the moon into its underworld meaning and function, where we are even told that the Maya would actually bury real skulls into the rubber balls that were to be bouncing around the ball court. The concept of death was obviously taken very seriously, and therefore it was the eminent factor of the opposition to the concept of life that was taken seriously as well. This opposition emphasized the two sides: The Day and Night.

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    Therefore, if the observation of the Mesoamerican Astronomical Iconography as it exists in relation to the astronomical implications of the two various calendar counts is of any good indication, then the draconic engorgement of the 'underworld lunar fires' in the form of the current up coming Galactic Center / Sun conjunction of December 21st, 2012 (which was stamped with the 1872000-day Linear 13.0.0.0.0. mean astronomic termination date) should then represent the variation between the two calendar forms that spelled out the two frameworks of time in the form of a 'literal astronomic body of intelligence'. This is demonstrated through the structural variation of 'inert matter' (death) or, the "mean solar count," which is the outer sheath of intelligence; versus the image of stabilized movement as being encased structurally into the seasonal cycle of the year (life) or, the "true solar count." With this apparent opposition, we are also guided towards an observation of seasonal significance of both correlations as they exist in conjunction with one another. The 'termination point' of the 5125.366-year Saturn Caliper comes precisely at the point of the winter solstice and the culmination of the dry season at the tropics with "The Death of Vegetation in the from of the World Tree," as the sun sits within the center of a luminous structure, which itself is in a process of being consumed by the maw surrounding it. With this fury winter time orientation, the dead husk of existence is pointed out and emphasized with the mark of the linear arrangement of 13.0.0.0.0. stamped upon the winter solstice as a statement of catharsis being made in conjunction to the currently evolving sun cycle of 2012 CE. This sun cycle could to some degree implicate the cycles of the planets, and especially those of Jupiter and Saturn, which may have been formerly known to incur some degree of transformation within the magnetic fields of the sun through variations of the ongoing astronomical wobble.

This might to some extent explain the appearance of these two planets being found in an opposition upon the sarcophagus lid of Pacal Votan from Palenque. There are exactly 260-cycles of these Jupiter / Saturn oppositions in the 5125.366-year period of this "Great Baktun Cycle." As we have seen through the presented diagrams found above, the "Waka Chan" the elevated (Six Sky), or Ua-Hom-Che is rather a symbol of the vertical stellar dimensions found with the spring time stellar orientations rather than the winter:

A Maya name for the "tree of life," ua-hom-che, next claims our attention. A valuable old manuscript dictionary of the Maya language, quoted by Dr. Brinton, records that the word "uah" means "a certain kind of life." The word "hom" is an ancient term for an artificial elevation, mound or pyramid, hence homil, the pyramid on which a temple was built. Combined with "che," tree, the word seems to signify "the elevated or high tree of life," the idea of the celestial tree "on high" being possibly intended.

   http://www.world-destiny.org/maya/mayaprop1.htm

The rebirth of the "Tree of Life" takes place at the spring with the seasonal rebirth of the sun at the spring equinox, after its death at the winter solstice within the tropics with the temporary death of the rains. The rebirth of this seasonal moment was further marked with the Agricultural Corrected Count in the form of the Haab cycle date of "3-Kankin," which as we have seen derives the meaning of its three-fold emphasis from the surrounding stellar formulations created by the three forces of the Andromeda Galaxy, which are the latent vortices of the two arms and the nucleus. These three-forces lay beneath the horizontal Milky Way Arm, and move up through the beacon of this 'artificial stellar horizon' vertically, and therefore in essence creating a cross with the inherent pattern that is created by the two contrary stellar alignments of the Milky Way Arm, and what is also found with the centralized position of Andromeda with respect to the horizontal arm when the sun is located (or rather buried) in its spring position. Therefore, given the inconvenient duality that is presented with these two chronological frameworks of the Linear and Corrected Counts, we can perhaps see that there is at last some degree of latent order to the confusion that is brought about through the recognition of two numerological formulations of time that seem to grapple with one another so closely. The cosmological insinuation here is that the two galaxies of the Milky Way and Andromeda may have also had some kind of inherent duality recognized between them, wherein historically at some point they might have been considered as being one entity in ancient Mesoamerica. In the graphic representations of time and space as they are played out in the form of ongoing astronomical progressions over the ages, the movement of the winter solstice from its previous station in the realm of the Andromeda Galaxy 6,500-years ago in the years of 4100 BCE, as it moves towards the area of the Galactic Center in this year of 2012 CE has potentially been symbolizing the separation of the body (Milky Way), from the spirit (Andromeda).

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Part Eleven
Closing Words and Personal Dedication

In April of 2012, a most important discovery was revealed to the Maya archeological community, which in fact is said to speak of the year "2012 Linear Count Legacy," with the appearance of two glyphs in the form of 1. (4-Ahau), and 2. (3-Kankin). The finding was announced at the National Palace in Guatemala on June 28, 2012 and is the longest script from that region, which historically was called "Saknite," in the native language. But yet, the Haab month, or Kankin date that was inscribed is recognized here as being expressed within its more esoteric form of the "Kankin Dog." This fact is very telling, and actually may allude to the inherent meaning of "3-Kankin," as being a reference to a later spring date. There is reason for including this fine possibility, which I shall here explain below. The incredible application of the current Maya Epigraphy as it is offered through various scholars, and principally through Dave Stuart from the University of Texas, has revealed that the monument commemorated a royal visit to La Corona in AD 696 by the most powerful Maya ruler of that time, a few months after his defeat by a long-standing rival in AD 695,” who according to Stuart was:

“Thought by scholars to have been killed in this battle, this ruler was visiting allies and allaying their fears after his defeat. It was a time of great political turmoil in the Maya region, and this king felt compelled to allude to a larger cycle of time that happens to end in 2012.” So rather than prophesy, the 2012 reference served to place this king’s troubled reign and accomplishments into a larger cosmological framework. It is only the second reference to the ‘end date’ in the entire corpus of ancient Maya writing. The only other reference to the 2012 date in ancient Maya inscriptions is "Monument 6" from Tortuguero, Mexico according to Stuart.

One of the many hieroglyphic Stela discovered in the La Corona (The Crown) or "Site Q" region of Guatemala, where in April of 2012, a staircase was discovered that contained a script now called "HS2 Block 5." The Stela is now also referred to as "The 2012 Block," due to the bottom portion of the inscription that shows the two key glyphs of "4-Ahau," and "3-Kankin," which are the last day and month name of the up coming Baktun ending of 13.0.0.0.0. that is typically interpreted as being the last in a series of 13 that are 394-years long, and which is scheduled to end December 21st, 2012.

The key to the interpretation of the famous date as it appears upon the hieroglyphic staircase according to scholars, therefore, is not in accordance with a prophetic ending, but rather instead with the ongoing continuity of time, and its structure as is to be found within the calendar and its massive frameworks that move forward into the future. As was indicated by the general outlines, which are provided by Stuart and others, the political rivalries and territorial instabilities of the times had inspired this defeated king of the region to look forward to a date that granted a sense of stability with the promise of hope that is assumed through a common place destination. In this case, the common place destination is the promise of the future that was to arrive at least 1,300-years from the actual time that the staircase was originally engraved with the message. If indeed, as the experts say that a major political force had been defeated within the region, who was simply trying to alley or reduce the fears of his allies of the inhabiting region by taking a tour to grant an official consolatory word of political retraction, then in the traditional sense the official consolatory word that would be offered through the symbolism of the calendar dates included, would by default contain some degree of symbolism pertaining to the nature of the seasons and the eventual promise of rain.

The reference to the "3-Kankin" date, therefore could have been made with respect to the Corrected Count version of the calendar cycle and the oncoming spring season arriving in the distant future, which is now due to arrive soon in 2013 CE on April 12th, and which will open the rainy season with the criss-cross point of the Astronomical Analemma on the 264th-day of the year of "1-Caban." As the sun currently descends below the Galactic Center point yearly around December 21st, it then follows the ecliptic eastward towards the central arm portion corresponding to the time of our March and April. It is here within the vicinity of the central arm portion of the Milky Way Arm that the bases of the "Kankin Dog" symbol or glyph was derived from. An attempt was made earlier in Part Seven, which was designed to outline the bases of the Kankin Dog Glyph, and along with the characteristic 'swipe' or 'vertical eye line', which is to appear frequently not only upon the dog deity from ancient Mexico, but also upon many other eye formations as well as they are usually presented upon certain spring deities such as Xipe Totec, Quetzalcoatl, and of course his twin, the dog god Xolotl who commands the paths of the underworld. In order for the dog symbolism to make any sense for the Kankin Glyphic representations, it becomes somewhat necessary to refer to the mythological resources available from other parts of the regions that exemplify the same kinds of animal and nature worship. As is seen within the codices, many dog, rodent, and coyote figures will be shown with this characteristic swipe across the eye. The second page from the Codex Borbonicus displays, probably one of the greatest expressions of the painted swipe, which engulfs the eye area of the dog deity Huehue Coyotl (Laughing Coyote).

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The dog deity Huehue Coyotl: As he is seen in the Codex Borbonicus bearing the 'painted swiped eye formation', which is seen preeminently on dogs and other rodent like creatures. The mysterious formation is but a manifestation of the stellar medium as it is found within the area of the Andromeda Galaxy, where the seasonal sun resides in the spring. This spring time affiliation of the swiped symbol bodes well with the animal consistency of rebirth in the spring. The picture found here above itself is a representation of the rebirth of the spring as is to be glamorized through the likeness of flowers, dance, and song: Huehue Coyotl was the god of dance in Central Mexican Culture. The head of Huehue Coyotl here can be seen completed with subtle wavy lines that actually may indicate a stellar derivation of the dog head concept from the central portion of the Milky Way Arm, where can be found the 'backward slash' image moving thru Andromeda.
http://www.famsi.org/research/graz/borbonicus/img_page02.html

In truth, the vertical swipe does not occur as frequently within the Maya dog head symbolism when pertaining to the Kankin Glyph. However, the late Eric Thompson noted the similarity and relationship of the Kankin Dog, to the "Xul Glyph," as well, which is known to represent a dog like animal or rodent. Above in Part Seven, it was noted that the two glyphs of Kankin and Xul are related via this area of the Milky Way Arm, where for instance in the time of late fall to winter, the Andromeda light source will be at the zenith after sunset, which precludes a time for the passing of the Corrected Haab Cycle of "Xul" as being the sixth 20-day month of the Maya year that had begun earlier in the summer. As Thompson pointed out, the word "Xul," which means 'end' may be the basis for the Nahuatl word "Xolotl," since it is true that often such a word would be pronounced as "Xulutl." The meaning of the Nahuatl word, came to mean 'page or servant' and referring to a runner of sorts, would tend to emphasize the underworld characteristics of travel and the final destination of transformation and rest. The dog deity was this servant to the dead souls of the underworld, and of course, Xolotl the twin of Quetzalcoatl in the form of the Evening Star was the ruler of this underworld path where principally the sun was to travel each night to its destination towards final rest and eventual resurrection. The nightly cycle of this dark underworld journey was reflected in the stars in a seasonal sense, where annually the over arching canopy of the Milky Way Arm served as the figurative or symbolic horizon of the earth. Beneath this canopy were the waters of the underworld, which the dog carried his master over to safety from the depths of the dark waters, according to myths and legends concerning the Land of the Dead in the realms of ancient Mesoamerica. The occasion of the spring sun as commencing within this central area of the Milky Way Arm perhaps was evidence of the sun being carried out of the 'yearly journey of the underworld' as it is found beneath the ecliptic during the time of the annual spring. Comparatively, this is something like being carried safely to the morning from the midnight hours thru the guidance of a dog.

With this seasonal evaluation of the Kankin Glyph, we might then be able to reevaluate the nature of the Corrected Spring Maya Haab month of Kankin, in what ever symbolic form it takes, and once again bringing light to the very tangible symbol that the word 'Haab' stands for, which is of course 'rain'. With the other more common version of the Kankin Glyph that is used, a tree is seen representing the new prosperity and new rebirth of the rainy season with what has been shown to be the variable symbol of a fruit tree, or what may have been before hand more specifically the "Avocado Tree," at least when it was outlined by the Chole word "Oneu." The Maya king was also a symbol of the world tree, which may have had a specific connection to the month of Kankin and the position of the stellar tree as it moves vertically upward. On the other hand, we have this mysterious dog symbol for the month of Kankin, which clearly has definite underworld connections, due to the pervasive symbolism of dogs and their prescribed service to man beneath within the underworld after death. This mythological allusion that binds men and dogs within the ancient world, and Mexico as well must also be understood as true for the ancient Maya. However, as was stipulated above, there are rather to be two astronomic underworlds in the combinations of underworld scenarios: One that is indicated by the movements of day to night, to day again; and the other with the yearly movements of astronomical seasonal time, which currently correlates to the movement of the sun below the Milky Way, which finally will bring the sun around to the area of spring annually for the commencement of the new rainy season. Therefore, in the case that the king was resigning himself to the renewal of the calendar at 13.0.0.0.0. 4-Ahau / 3-Kankin then the commencement of the rainy season would be marked as the most prosperous time for all communities throughout the ancient Maya realm. This most promising augury of emergence would be sought for the future generations and the stability of the time cycle.

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Such seasonal priorities are a good definition for the meaning of the Kankin date from a Corrected Count perspective even when concerning all aspects of the 13.0.0.0.0. end point of the general 5,000-year cycle. Naturally, we know that the main bone of contention is whether or not this cycle was understood as being Corrected, (longer), or as strictly a Linear based phenomenon (shorter). The conflict then exceeds a theoretical investigation of possibilities, once we begin to draw literally upon historical assessments of time with the evaluations that are placed upon the various monuments as they are discovered within the field of archeology. Most all of the recent historical assessments have been done with the GMT-584283 Correlation, while the second choice of JDN-584285 would hardly make much of a difference for an historical assessment. Not every researcher in the world is happy with the GMT, however, it is the only one that correlates to the records of deLanda, which are to be the records that in fact correspond to the Aztec Surrender Date of August 13th, 1521 CE, (Julian) with a variable of one day. The next problem is however, that the Aztec Calendar is in no way a Linear Calendar Concept as put forward by earlier scholars such as Thompson, who merely wanted to promote their personal agenda. We observed this earlier in Thompsons statements within Part Eight, where Thompson was defiant in acknowledging anything outside of a Linear framework, despite the fact that we are talking here about a Native American Civilization, not strictly a scientific community with its inherent need to draw upon basic conclusions. With this incentive to understand Native American Civilization, the bases of a calendrical chronology of such massive symbolic proportions, like that which is presented to us through the genius of the ancient Mesoamerican Calendar and its inherent 'iconographic cycles', we begin to discover the essence of a pattern of astrological significance in what has been found principally within the fundamental 20-day sign count, which displays the framework of a circle (cycle) that once again returns to itself again, and again as an expression of 'time repeating in forward moving cycles'.

The forward or linear aspect of the motion of time here is subordinate, to not only the cyclic aspect concerning repetition, but rather also the symbolic equation as well, which in fact is the source of what amounts to what is thought of as a kind of repetition in this case. This repetition is noted in the symbolic equation of the 20-day signs themselves, which had been perceived historically, and indeed are to be perceived currently as bearing a repetitive influence upon the native individual who is born within its chronological reckoning. The concept is not foreign, and is more easily understood through the concept of an astrological zodiac that bears its influence, and leaves its symbolic mark on individuals throughout all time. The concept of the "Zodiac," as it has come down to us, is of course a 12-fold symbolic seasonal year cycle based on the return of the sun to a portion of the ecliptic that it had once earlier occupied only 365.2422-days earlier. In the case of the 20-day cycle from Mexico, the symbolic equation is made with respect to the passage of days rather than that of a year, wherein the turn of the earth on its axis generates a cycle of energy that pertains to a 20-fold pattern of emergence that repeats itself endlessly along with the earths rotation, along with and in the same manner of the former recurring seasonal year of 365.2422-days generated by the earth going around the sun. The two cycles of the day count, and the year count therefore work together in harmonious concert as a cycle of time. This is to say that the 20-day cycle is a kind of season in and of itself. The variations of this season are drawn from the circle of the 360° horizon, which is divided into 20-sections of time / space.

Therefore, from the specifics outlined above, we can deduce that a priority with astronomical cycles or (circles), is preeminent in the construction of ancient calendars, and especially those that promote and boast of a repeating astrological influence. From this fact, we are to deduce that the 20-day Haab cycle (Aztec Metztli), is a part of this repeating yearly seasonal cycle of influences. However, due to the intricacies of astronomic counting, which pertain specifically to key astronomical planetary cycles (rather than astrological influences) it has been somewhat confirmed recently that the early Mesoamerican societies had developed a calendar count that incorporated massive astronomic cycles that were set to format consistent repeating numeric equations with regards to the planetary occurrences and their integers that reinforce their cyclic numerology. The current point is however that for the case of Mesoamerica, the astronomical precision of the "Linear Symbolic Count" (as long as there is one) could have only come after the development of the seasonal cyclic astrological count. So that in other words, in order to cut to the chase, its kind of like saying that the 20-day signs were not simply developed so that the Maya kings could record their victories on important stone monuments. This option came afterwards, as we know, with respect to the inherent knowledge preserved through ancient tradition that granted meaning and knowledge in association with the 20-day signs and their cyclic astrological recognition. Therefore, it also then is verifiable that the particular feature of the Mayan or (early Mesoamerican Calendar), which denoted linear time through the sequence known as the "Long Count Script," came afterwards in a relevant development and time frame with regards to the erected seasonal cyclic recognition of time in the form of a symbolic chronological equation as provided by astronomic symbols (based on the seasons and other variations of time).

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However, the words "relevant development and time frame" are of paramount importance here, since in reality it should all in this case be regarded as a 'simultaneous development', wherein it was thoroughly recognized initially that the difference between a Linear Count that focused on the day to day sequence, and a seasonal count, only simply had to do with the discrepancy that is found between the motion of the earth around the sun with regards to the turn of the earth on its own axis. A Corrected Count, simply accounted for these extra increments of time, and tallied them through consistent observation, wherein once the consistency of these variability's was understood then the desired symbolic (iconographic) equations could be inserted upon them - thus the creation of an 18-period Symbolic Haab Cycle based on the seasons of the year. But, when the time came to tally the long term progress of these 'years' into a practical format, something fantastic in the realm of Mesoamerica happened, wherein the previously understood linear numerological 20-point frequencies of planetary cycles would be 'used' as the format of the upcoming or, soon to be engineered linear tally of the cyclic seasonal year count. This would mean potentially that there are in fact two calendars in one. When the Corrected Count remains extended towards its intended provision, then the Linear Count Script merely becomes a tally. However, when the "Linear Script Tally" is allowed to shrink the extended provision of the Corrected Seasonal Count, we then have a "Linear Planetary Caliper" that is also embedded with the same symbolic equations of actual seasonal time. Understandably, this is at once confusing!

This is confusing because we have two ways of looking at the same thing - depending on the purpose at hand. This is where I as the author of these ideas, have sought to separate the two different uses of the calendar into two different social cast systems. Basically, it would be that the more astronomic numerological tally of the calendar system would belong to the night use of the astronomers. However, they of course would have some amount of jurisdiction over the whole thing, and even perhaps some degree of political influence over the masses, who no doubt would be more familiar with a Corrected Count for their more basic needs. In connection with these needs, the community astrologers would use the Corrected Count as the astrological reference point with the community and from which to do the horoscopes that helped to delineate the nature of the personality. The solar framework of the Corrected Count would for that matter stand in synch with the world tradition of astrology principally pertaining to the solar episode of the year cycle and the turn of the seasons. Since it may well be possible that the shrunken cyclic chronology found within the more narrow parameters of the Long Count would serve more for the bases of astronomical speculation, then it could also be true that this count would also serve best for the political role of scribes in the creation and the recording of the histories...and yet this is up for argument. Perhaps another theory would have it that the Maya simply dropped the previous system altogether, however, such a conviction does not loan any understanding for the basis of the symbolism's involved - so how could any of this astrological information have been preserved? How would anyone ever know, or care to know the meaning of a Haab symbol if the whole system was simply refuted?

Therefore, a Corrected Count system was to be maintained all throughout Mesoamerica, for it held the very symbolism that was incurred by the whole calendar system, which was the basis of a long standing sacred tradition of time observation. As the system that accounted for the natural succession of seasonal time continued thru the means of the foundational Corrected Count, the added increment of the Long Count Tally preserved an inherent astronomical linear feature that was then carried along simultaneously as a secondary equation, which stood transparently upon the foundational equation of the Corrected Count as an astronomic tally that outlined the sidereal properties of planetary progressions - in yet a linear format. In this way, the Corrected Count carries forth the Linear Count in the same way that an apple (CC), carries forth the seed (LC). Taking into consideration the simultaneous intervention of both counts within the observation of time, it was early on perceived that the more condensed or shorter version of Linear Time could fit within the more extended version of Corrected Time. The next priority would be to figure out where the source of time or 'movement of time' was centered in. Following the implications of the stellar firmament as perceived in ancient times, the duality of the two major galactic sources would be used to configure the source points for the two rotational movements of 1.The earth upon its axis; and, 2.The annual journey of the earth around the sun. The source point of the axial rotation was symbolically given over to the Galactic Center following the esoteric world tradition that puts the beginning first sign of the Zodiac within "Sagittarius." However, in reality, this is the Zodiac created by the hourly rotation of the earth; the 12-divisions here are the 'zodialogical houses'. The source point of the 'annual rotation of the sun' has always been given over to the Andromeda Galaxy which helps designate the first sign of "Aries."
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Often, within the Mesoamerican tradition of time counting, the termination of the time cycle orients the destination of the cycle thru a particular symbol. In the case of the shorter linear version of time counting, based on the rotation of the earths axis, the termination point and symbol of the 5125.366-year cycle or, (Saturn Caliper) is to be the Galactic Center that is found with the winter solstice on the date of December 21st, 2012 as the negative culmination of the tropical dry season symbolizing death. In the case of the longer corrected version of time counting, based on the annual rotation of the sun thru the circle of the ecliptic, the termination point and symbol of the 'Extended Saturn Caliper' of 5128.744-years is to be the Andromeda Galaxy that is found with the Central Analemma Point on the date of April 12th, 2013 as the positive reawakening of the new tropical spring rainy season symbolizing renewed life. Again, both variations of time counting include the same forms of calendarictic symbolism, so that there is something of a competition for the comprehension and use of what is essentially to be two counts in one. As we have seen, this notion of a combined version of comprehension completely distracts from the historical validity of record keeping, wherein we might be inclined to pick one over the other...in fact for the case of record keeping that is what must be done! This then brings us back to the records of deLanda, and the calendar records that state that the Spanish records concerning the Surrender of Tenochtitlan, which happened on the Julian date of August 13th, 1521 were only one day forward from deLanda's record. Anywhere, from five to ten reasons could be given for this one day discrepancy, however, concerning the location of the date of 1-Alligator being at (or near) the spring equinox only two years earlier on March 23rd, 1519 CE (essentially for both counts), then I must rule that the calendar record presented by deLanda is a Corrected Mayan Count. Many researchers, and indeed scholars have speculated about "Mexican Influence," within the southern regions that may have affected their cosmologies and as well as their chronologies. The case that I present however, insists that there need not be a late coming "Mexican" influence, but rather that the Corrected Count was a long standing tradition throughout the region historically.
See above Chapters on: New Fire Ceremony, and Corrected Mesoamerican Calendars for more details.

As stated above, the Linear Count is delivered simultaneously via the 20-base "Long Count Script" as a diminutive simultaneous count that choreographs the sidereal progression of the solar system as a "Planetary Caliper Index." The Planetary Index was strategically placed to commence its '5125.366-year linear end point' upon the center of the Galactic Center on December 21st 2012; but also specifically with respect to the upcoming amalgamated 5128.744-year solar count, which bears all the resemblance to the linear version but does not have the same kind of calculable precision. This is true, while at the same time the Linear Count simply cannot verify the true proximity of the year on a true seasonal bases that will show the sun in its same place in the sequences of every 52-year period. The key assumption being made by this author for this case of duality, is that perhaps the mass statement that was being made collectively by the ancient "Maya Astronomer Priests," was perhaps one that spoke of the renewed 5th-Sun in the form of the Corrected Count, and the death of the 4th-Sun within the conclusion of the Linear Count period, which is described by the Saturn Caliper of 5125.366-years. As far as a cosmological theory is concerned this might sound neat, however, still we are confronted by the veracity of the historical records and the Gregorian dates that are to follow. For that matter, what has not been offered here in this manuscript, is of course the full length of this Corrected 5128.744-year period, and of course at this time I have no Internet Calculator to offer, which for the subject and its extended time periods is more or less demanded. However, thru the direct alignment that was made with the two different chronologies ending upon the face and location of the two major galaxies, what had transpired was an intersection point of the two chronologies that comes together precisely at the time of the conquest. Of course, this is exactly where we get the whole chronological record anyway; so is it one count, or is it two intersecting counts we find in one historical heap?
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The Tun Count of Ca Manik: 11.14.18.7.7. which took place in the year of 1518 CE on the date of August 1st, contains within it the date of 1-Imix (1-Alligator), which can be seen shaded in green on the date of March 23rd of the following year of 1519 CE. This alignment is the result of the procedure of the Maya GMT Correlation, which uses the Aztec Surrender Date of August 13th, 1521 CE (Julian) as the base date for the Linear Count Correlation. Therefore, simply by counting backwards from that base date by some two years, we then arrive at the date of 1-Imix at the spring equinox. This is of course true for the Aztec Count as well, which as we know this is all based on anyway. What we don't know, is how exactly this 1-Alligator date was to arrive at the spring equinox in this year so precisely (or so imprecisely) as the case may be. Within the "1,507-year Slip Cycle Theory," the date simply would be returning along with all of the other dates as they are depicted here, which would grant very little significance to such a seasonal alignment of the Tzolkin / Haab and Tonalpohualli. On the other hand, with the "126-Intercalery Days in 520-years Theory," as put forth by this author, the March 23rd date is the result of 14-days that were added in the "1507 CE New Fire Ceremony," which then pushed the date 1-Alligator out by one date. During the following New Fire Ceremony of 1559 CE, 12-days were added, which then put 1-Alligator back to the date of March 22nd in 1571 CE. By the time of 1623 CE the date 1-Alligator again would then have been found on March 22nd, because of the 13-days that were to be added in the New Fire Ceremony of 1611 CE. The mathematical factor of 12-days being added from a larger 14-days, causes the March 22nd date to happen twice in 104-years. Finally, in the Corrected year of 1675 CE (1-Reed / 1-Manik) 1-Alligator is again on the date of March 21st, after the 12-days being added in the 1663 CE New Fire Ceremony. The question is did the ancient Maya use such a count?
Note: The somewhat difficult equations here are generated between the differences between the newly transformed Gregorian calendar, and the Aztec Count. A more thorough understanding of the complete 520-year cycle and the 126-days added could be offered thru the generated table diagrams that are not being displayed here.

The result is that the Corrected Count Maya New Year, which begins on "1-Caban," with the Corrected Long Count Script of 12.19.19.4.17. and which contains the date of 4-Ahau / 3-Kankin will start on the date of July 23rd, in the year of 2012. As one can see, the Haab Cycle remains relatively intact when compared with the 1519 CE calendar plate seen above; and which will then reinforce the stellar correlations from which those Haab symbols had initially been derived from - as per the observations of the original calendar priests, who had created the iconographic Haab Cycle in relation to the current 6,500-year 1/4 precession cycle. The calendar plate seen here is the result of adding a total of 112-intercalery days since the time of 1559 CE when the first cycle of 12-days was added. Finally, as seen earlier above within the New Fire of 1974 CE, the last cycle of 12-days was added that accumulated to the 112-days that now separates the Linear Long Count Cycle, from the Corrected Count version. The difference between the two would be that the Linear Long Count is to be seen as a intermittent calculation that simultaneously reveals the guild of the Linear Long Count Script as being a "Planetary Caliper" from which linear calculations can be ascribed from the date of August 11th, 3114 BCE to December 21st, 2012. Above in the Corrected Count framework we see that the date of "9-Lamat" is stationed at the winter solstice just as it is to seen there precisely in every corrected 104-year period, and 1-day off in every 52-year period of "1-Caban." As far as this theory goes, the implication would be that when the linear GMT was finally extracted and fully synthesized, it then also by default unknowingly picked up on a dual chronology that was beforehand integrated by the ancient calendar keepers of the past, which sought to integrate the two movements of the earth with the two main local galaxies.

For some, such an idea would seem to produce a coincidence so grand as to not be affirmative. But really, when in considering the orientation of the two calendar lengths to the relevant period of their upcoming conclusions, perhaps it is not so unbelievable that we would pick up intermittently on a two-fold statement that was being made; especially since the historical legacy that is unfolding with regards to our current world progress at this point of the "2012 Conclusion Legacy," would fall within to a relevant scheme to the intersection previously found between two foreign cultures, like that which was experienced during the conquest with the arrival of the Spanish to Mexico at a time when presumably the two calendars intersected as one. In the meantime, as for the argument that states that only the linear calendar is presented throughout the whole of ancient Mexico at any time, it would seem unfortunately that this convenient conclusion cannot withstand the impact of premier written evidence coming to us from Sahugun and others, which states a very concise tradition for a New Fire Ceremony at a time when the Pleiades reach the zenith at midnight. This cannot be simply a stellar ceremony created for simply the 1507 CE historical point found with the year sign of "2-Reed," which then would simply fall out of alignment within a quick number of 200-years or less, and finally making it an irrelevant point of recreation where no veracity for a Corrected 52-year period would have ever been represented by a Pleiades Ceremony. Again, all calendar alignments here with the 1,507-year slip cycle theory only seem to be needed to be regarded as all a coincidence, while even worse, rare and precious written historical evidence is then ignored for preferred theories, which will confirm western scientific disclosures of times past before now.

However, perhaps for the case concerning the creation of written records served upon carved Stela, maybe it is true that the bothersome ceremony that would erase a two-week sequence of days from the record might be of some bothersome account for recording of important political events that might have inadvertently transpired during those times. In this case, indeed the product of a Linear Count would serve better for the means of literal journalistic record keeping, which would also serve well with the astronomy records as well as they are presented and believed by many to confirm various aspects of the GMT-Correlation. In this case, the Linear Count becomes the Astronomers Count, and the 'ancient journalist count' as well, and of course modern scientists will always feel more comfortable with such an alignment too. In the meantime, the Linear GMT 584283 has led to the pervasive and influential winter solstice position of 13.0.0.0.0. where it will be found within the realm of the Galactic Center on this December 21st, 2012. The stellar aspect of this alignment has been studiously denied by most in the academic field; most of who claim that the halo of the luminous Galactic Center could not be perceived by the ancient Mesoamericans. However, evidence provided by this author in this work should show that such a comparison was made between the Milky Way and the Quetzalcoatl Dragon and a Rabbit. Not to mention my own personal "Camazotz Bat Discovery," which involves the image of the Galactic Center Halo as being the decapitated head of "Hunapau." For that matter, a great deal of progress and tolerance needs to be included within this study of Mesoamerican Calendar Correlations, just as surly as we also currently try and figure out WHAT we are studying, along side WHY we are studying it!

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For that matter, the variations of personal attitude, in relation to the fluctuations of the personal lifestyle purposes that are drawn currently and transpiring within the field of Mesoamerican Calendar Studies has now reached climatic proportions; especially with the recent "2012 End Date," coming about soon. However, there will always be one safety catch to the imbalance of so many diversified modern westernized perspectives coming out so disorderly within the fore of the public expression. This safety catch, is once again the ultimate boundary that states that we are studying ancient "Native American Civilizations." Admitting to this fact, one need not quarrel, or scurry to impose one's will upon the other for a direct hit of submission to perspectives that do not make sense within an ancient framework. Throughout the ancient world, we see an undeniable leaning towards the art of astrology and the mastery of time cycles, which will guarantee its lengthy cosmic veracity. This is not a modern scientific world view, it is an ancient scientific world view. It was not a complete world view, it was an ancient perspective, and the ancients owe us nothing to our own civilization. Rather, if we want to understand them, we give ourselves undeviatingly to perceiving the universe (if only temporarily) in the way that they did. In the case of ancient Mesoamerica, as it turns out we are confronted with one of the greatest legacy's of hallucinogenic substance consumption, as the phenomenon could ever be found throughout any part of the whole ancient world. This can only mean one thing: The ancient Mesoamerican Iconography was not the product of a child's imagination, which is usually guaranteed with the material tools of a parents love and a good deal of innocent time for youthful exploration and growth. Rather, these images were generated as personal perceptions (from adults) that then became ideas. The bulk of these 'sacred perceptions', which were stumbled upon again, and again throughout the millennia, and were delivered from out of a fantastic realm of speculation and ah-struck fascination with personal transformations that concern the outside universe (the heavens), and was then reorientated towards human perspective, and finally shared in the form of communication brought about through common interest, which then evolved into a form of science.
                                                    See opening Chapter on: "The Spirit of the Calendar and the Birth of Time," within the part labeled as Mesoamerican Calendar found above.

   This was not to be the same intent that is now expressed in the terms of modern science. However, the distraction is in fact that the past perceptions were being generated by the same general physical environment, (although not mental environment), a fact which reinforces the guarantee of the "safety catch" that states we are studying Native American Civilizations not modern science, nor the modern "psyche" or, mind. However, because the frameworks of perception were derived from the same physical environment, we can see the remnants of their beliefs as they feed through our distorted perceptions of what we think of as 'our environment'. This is only of course, one version of the environment as it has been perceived throughout the many millennia, in similar but not (regarded or perceived) in necessarily the same fashion. Within the varieties of experience available to the everyday surviving animal, there has always been yet a different experience available to the human psyche, in the form of the luminously distant and highly pixilated heavens. These heavens have always drawn the attention of the human animal far away from the waking survival reality, and into a world of wonder that stood apart from those who perhaps did not in those distant times have the same privileges, or abilities with which to explore the next environment...which in fact was the night sky. The night sky for that matter, served in some ancient communities as a post for the initiation into adulthood, typically no doubt a post reserved for men in ancient times, where certain abilities were being summoned for further service within the prevailing community. The bases of the mythologies which served as the community guide line was in part derived from the images of the gods that were perceived in these hallucinogenic night time visions.

However, the point that is really being made here is not what was, but rather what currently is not. This is due to a great deal of evolution within the current population that has mitigated not only tradition but also the very environment itself. We no longer have a night sky, and barely we have time to observe it, or even the frame of mind that might guarantee the needed amount of personal transformation that might make the night sky speak to us in the same way that it once did. Therefore, just as it has always been the case, the interpretation of the night sky demands the insight of an expert (as currently modern astronomers serve this role to some degree). However, in the wake of modern investigation we are still missing the main tool...the night sky. This is why in this last part of the work being presented here, a promise will be fulfilled with the dedication of this Chapter of "Feathered 2012," to the map maker and the creator of the famous star map called "Map of the Universe," who is none other than Tomas J. Filsinger.
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Tomas J. Filsinger is the creator of the extensively used star map within this whole project, which has been the subject matter of a great amount of personal discovery to the benefit of this author of "Feathered 2012," who in the past years since 2000 CE has been able to regenerate much of the lost fabric of the Mesoamerican Constellation Systems thru the use of this highly detailed and accurate star map, which Tomas created in the early 1980's. The subject matter of "Feathered 2012" has been an effort to point out the importance of the Andromeda Galaxy within to the closing of the 13-Baktun Legacy when considered from a Corrected Count standpoint. The problem is that people hardly know that the Andromeda Galaxy is actually visible in the night sky, and that indeed the ancients from all corners of the world used this spiral formation within their astronomical iconographies. This is especially true in Mesoamerica, where backward slash symbols figure frequently in their works as has been shown is this thesis, which is stated specifically, and only by this author is to be the result of the barred spiral of Andromeda. I recently informed Tomas that this subtle formation is indeed available within the outlines of his map; indeed along with the two separate twists as well, which combine with the center to create a triad of energy that is speculated to be the source of the Three Stones Mythology from ancient Maya lore.

Interestingly, I was able to meet up for a personal discussion with Tomas, almost by luck as I was deleting many various files from my FAMSI Aztlan discussion email list. I almost began just deleting them without even looking at them, almost, but then when I didn't all the sudden I saw his name on one of the submissions, and along with some of his maps. I thought to myself: "Could this be the same Tomas Filsinger?" Well, I sent him an email and indeed it was! Interestingly enough, as it turns out, the guy who created one of the most important tools for my own reestablishment of ancient Mesoamerican Cosmologies is actually himself a Mexican born citizen and who himself has been studying ancient Mexico since about the time of this star map project. He had also previously created a poster of the Aztec Sunstone as well, but I never thought that for this reason that the creator of these two projects would be a Mesoamerican researcher himself. The Map is an essential product and tool of our times, unfortunately though for the time being the Map of the Universe is out of print - so do not go looking for it on the Internet as you will not get it in the mail when the supposed product arrives. Currently, Tomas is looking for another publisher to get the next printing of the map out to the public, along with some of his most recently generated work, which all has a similar map quality about it. Personally, I cannot believe that this Map, which I remember purchasing first back in the year of 1984, has become the personal legacy that it has become to me, and for that matter I do feel lucky for his contribution. In my life, there have been some extraordinary personal experiences with the true night sky when the timing was only but absolutely perfect. But this Map had brought about new oncoming insights that are as rare, and priceless as the actual nighttime observations. This is mostly due of course to its full coverage of the night sky, which the ancients considered as the true viewing image. Therefore, the fact is that this image, which was created by Tomas can be as priceless as some of the experiences that are to be derived from it. Without it, much of my work would not have ever been possible.

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