Mesoamerican Astrology
The practice of Mesoamerican astrology is as old as Mesoamerica itself if when considered in the form of tribal consultations and practical guidance, which arose from the coming together of tribal families bound under one law of clan leadership. This would have reinforced an automatic set of preferences for individual behaviors that were to be reinforced by certain leaders within the group, who carried forth the ethos of the tribal vision and the collective survival goal.
Initially, this no doubt had more to do with animal relationships in relation to the tribe and its survival. As the astronomy became more complex, and the notion of a calendar became more complete, the former animal associations became more and more scheduled according to the unfoldment of awareness that was happening within the cycles about the calendar and the contemporary comprehension of it. Now, within Mesoamerica after the notion of calendarictic perfection had finally come about, various animal associations were becoming even clearer and more standardized within the 20-day cycle, and were in many cases becoming the standard for recognizing the animal double.
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The practice of Mesoamerican astrology is as old as Mesoamerica itself if when considered in the form of tribal consultations and practical guidance, which arose from the coming together of tribal families bound under one law of clan leadership. This would have reinforced an automatic set of preferences for individual behaviors that were to be reinforced by certain leaders within the group, who carried forth the ethos of the tribal vision and the collective survival goal.
Initially, this no doubt had more to do with animal relationships in relation to the tribe and its survival. As the astronomy became more complex, and the notion of a calendar became more complete, the former animal associations became more and more scheduled according to the unfoldment of awareness that was happening within the cycles about the calendar and the contemporary comprehension of it. Now, within Mesoamerica after the notion of calendarictic perfection had finally come about, various animal associations were becoming even clearer and more standardized within the 20-day cycle, and were in many cases becoming the standard for recognizing the animal double.
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As time passed, and materialistic civilization surmounted over the smaller tribal congregations, the purpose of the calendar specialists united with that of the community priests who had initially ordained and reinforced public ethics and the tribal ethos so that the astronomical calendar specialist had also become both a moral specialist, and a guidance counselor as well. In the later Nahuatl rendition of Mesoamerican civilizations, this astrologic guidance counselor was referred to as the “Tonalpouque,” which can basically mean, “counter and interpreter of the day signs.”
It is implied in many ancient post-conquest manuscript sources that these tonalpouque were highly revered and respected within the community. For this matter, there was to be without doubt, certain class levels for these ‘specialists of fate’ who interpreted the various destinies of the day-signs according to the civil rank of the individual in question. If the tonalli of a newborn royal was being interpreted, then no doubt the tonalpouque specialist involved was to be much more trained and groomed for the position, then those who perhaps made their living by interpreting the day-signs for the common people.
Also, by that same token, overtime the tonalpouque had also become responsible for making changes to the person’s tonalli-sign if in fact the day-sign was not found to be within a favorable position upon any of the given dates of the calendar. This incorporated a certain degree of authority on the part of these specialists, who attempted to modify the direction of the person’s destiny by a ceremony of baptism on another day of calendar, usually no more than a day or two from the original date of birth. This choice was considered in the place of another tradition, in which the tonalli-date that the individual was born upon then automatically became the name of the individual within the community. So that for example, in the terms of the later Nahuatl traditions, if a person was born on the first date of the Tonalpoualli of 1-Alligator, then the person’s name would be heard as “Ce Cipactli,” and therefore if on the second day of the 260-day count, then it would be “Ome Ehecatl,” meaning, ‘2-Wind’, etc. etc. all throughout the complete cycle of 260-days.
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There may have always been exceptions and additions to this tradition however and indeed there are historical examples of such extensions to the personal name, which are demonstrated in the codices with regards to renowned individuals, a fact which is especially noted for the case of the nobility. Also, in every calendar tradition found in Mesoamerica, there was of course the additional 5-unlucky days at the end of each year, which simply fulfilled the natural count of 365-days against the numerical backdrop of the “360-Ilhuitl,” which were the civic ceremonial holidays of the year that were designated by the 18-divisions allotted for the 20-day Metztli. Because there was no numerical ilhuitl to be found during this last 5-day terminating point of the 365-day year, the numbered 260-day tonalli residing within any one of those positions of this 5-day period at the end of the year was traditionally considered ineffective. This is both ridged and unfortunate, because in literal terms, it is not at all necessarily true. However, this is how tradition was carried out, so that if an individual was born on one of these days, he then was fated to have no particular destiny, which even could affect his ability to receive certain public services. Usually, children born during these phases were given the name Nemoquichtli (for males), and Nencihuatl (for females)*Moreno.
The pertinent wonder here, is whether or not, if a noble birth from a royal lineage was born on one of these 5-Nemontemi (in a given tribal tradition) that perhaps a tonalpouque would use his power of authority to alter the record of the noble birth to assure the personal ascent and destiny of the ancestral lineage to a role of kingship. Or, if on the other hand, the politics of the situation would steer in the direction of ridged astrological tradition, and simply disregard the individual as a candidate towards the royal arrangement? The question holds for the common individual as well, since this ridged tradition could no doubt prove to be quite a personal handicap for personal growth within the community for any individual.
For that matter, given the potential private and confidential powers of the Tonalpouque, it would suffice to say that there were as many practices within Mesoamerican Astrology as there were practitioners of it, who gleaned upon the practice many personal elements of conviction and experience that probably brought about certain reputations of political power for those who could do the favors necessary to bring about the best result of the reading for the newborn. This would have amounted to a high degree of personal political power and wherewithal within the community, and which may have also amounted to special financial favors being made to the Tonalpouque for their services.
But for the case of Mesoamerica’s notorious religious rigidity, it generally can be assumed that a strict tradition was kept with regards to the order of the signs, and the destinies found within them (especially for case the common people). Therefore, the ridged logic of the calendar and its numeric-sign frequencies were the order of personal fate and in most cases dictated the value of the individual within society. At the lower levels of the practice, were the more religious moralizing counselors, who reinforced the community ethos with dire warnings and lectures to be directed at potential moral digressers. Within what is left of the records of these astrologic practices that are currently found in books 4 and 5 the Florentine Codex, we find what more amounts to a poetic aggrandizement of words, coupled with small lessons exhibiting a true but lost calendar knowledge, which are found buried in between lengthily lectures about cultural behaviors, and matters of conduct.
However, at the apex of this Mesoamerican astrologic counseling method were the career specialists, who inspired the individual into an ever growing community of free-will, which was becoming more and more of the egalitarian Mesoamerican society at large, and which implicated further duty and responsibility to the individual as the populations of the communities increased. For that matter, a great deal of emphasis was then indeed to be put upon material and financial wealth, and a performance towards self-sufficiency. Within books 4 and 5 of the Florentine Codex, there can be seen the statements that pertain directly to the ability of the individual to feed himself – meaning, literally to put food in one’s mouth. And of course, while in the modern world we often take this for granted, in the ancient world it was always regarded as being lucky and of great fortune to eat heartily, and even to be able to have enough wealth to feed others when and if necessary; perhaps even ceremonially in a private community celebration to the gods.
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However, at the apex of this Mesoamerican astrologic counseling method were the career specialists, who inspired the individual into an ever growing community of free-will, which was becoming more and more of the egalitarian Mesoamerican society at large, and which implicated further duty and responsibility to the individual as the populations of the communities increased. For that matter, a great deal of emphasis was then indeed to be put upon material and financial wealth, and a performance towards self-sufficiency. Within books 4 and 5 of the Florentine Codex, there can be seen the statements that pertain directly to the ability of the individual to feed himself – meaning, literally to put food in one’s mouth. And of course, while in the modern world we often take this for granted, in the ancient world it was always regarded as being lucky and of great fortune to eat heartily, and even to be able to have enough wealth to feed others when and if necessary; perhaps even ceremonially in a private community celebration to the gods.
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With the amount of emphasis that was put upon the destiny of the tonalli-date-sign, the role of the Tonalpouque in ancient Mexico no doubt became very exalted and of great consequence to the inspiration of certain talented and qualified individuals, whose careers were projected to surmount the common deeds of the day. For these individuals, who could afford the services, the tonalpouque were probably consulted frequently as a form of guidance, which could hopefully help deliver the individual to the peak of their activities. In this case, it is also likely that many of these aspiring and competent individuals in leadership positions also became amateur calendar experts themselves, and who then planned their activities according to the prevailing count of the Tonalpoualli for the best results to be found in matters of commerce, and as well as that of war, and to other tasks that were to be found about the rigorous schedule of daily rituals.
In the matter of calendar expertise regarding destiny and fate, it was the 260-day Tonalpoualli, which of course is usually considered as being the most relevant. However, depending on the depth and skill of the practitioner, it was probably all aspects of the calendar which contributed to the rendering of the “tonalli,” as being a statement of one’s personal destiny. Any particular tonalli-date was always couched perfectly in between a consistent rendering of the 20-day ceremonies, and as well as a 52-year period, and a series of hours pertaining to the day and night, which dictated the position of the sun within the heavens, or beneath within the underworld. The astrological aspect of the year-sign in Mesoamerica is certain, and was called the “Xiuhtonalli.” And although there are no actual records found in any post-conquest documents to verify the effect of the year-sign, it can be seen that thru the number and sign correlations that it would contribute to additional information about the nature of the individual found within the web-work of the Mesoamerican time cycles; also it would most certainly help in memorizing the age of all men. For that matter, within the Mixtec codices it can be seen that particular individuals as well as certain deities were labeled not only with their tonalli sign, but with their corresponding year sign as well, marking the significance of the 52-year cycle in the life of the community.
Also, although it is beyond our capacity to prove, there may have been some planetary aspects asserted into the personal readings of the tonalli-date-sign (especially in the case of royalty) that may have been offered only as supplementary, but perhaps culturally as well. For instance, an individual may have been reminded of a phase of Venus, which was related to a victorious war at the time of the individual’s birth, which might have supplemented the value of the person’s birth date as a grand and fortunate time for his culture. This particular individual might have been pressed to become a warrior in order to fulfill the warrior aspect of his tonalli.
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Also, because the phases of Jupiter and Saturn generally follow the 52-year cycle, there might have been some planetary contribution here in relation to the constellations. However, currently this is speculative and for the most part, it is argued that the calendar in the book form of the “Tonalamatl,” provided most of the material for astrologic rendering of “tonalli-destiny-date-name,” especially for the common peoples. But this does not mean that in the private renderings of the Tonalpouque that the heavens were not consulted for certain purposes, even if it did not pertain to the final public reading of a given individuals tonalli. For this matter it should be stated and reinforced that if ancient Mexico was so notorious for astronomic cycles of the Sun, Venus, and other planets as well, then no doubt there was to be quite an astrologic tradition regarding these moving bodies; only that the information did not reach us.
All the moving planets had their names, and were mythologized with their divine associations to other deities and stellar locations, which then colored the cosmologic convictions of the times as they were to be dictated by the astronomer priests. For this matter, there was no doubt a healthy amount of ‘esoteric astrologic information’ afforded to certain privileged individuals who deserved such treatment and needed such a sense of power. Again, for this reason, it should be considered that other stellar aspects of the tonalli probably were considered in ancient Mexico, since it was from the constellations found within the heavens that the innate aesthetic and iconographic concepts, which are to found in the various examples of the Tonalamatl, and other Codices books left to us are in fact to be derived from.
In short, this means once again just as always that the “Mesoamerican Astronomic Cosmologies,” are indeed stellar; just as surely as the label would exhibit. Within the very small examples of what is left to us, and found in the written iconography from the Codices, we simply have lost the keys to understanding such concepts. But for that matter, we can only imagine and perhaps recreate through the imagination some of the planetary cycles in accordance with the Tonalpoualli for a future discovery and realization of Mesoamerican Astrology in times to come. This is in fact, a much better alternative, as opposed to having to relive outdated concepts as they are to be outlined in the codices.
5
The Tonalamatl or the Book of Fate
The Tonalamatl or book fate is the tradition of written almanacs that were painted in the style of the accordion screen folded books, which are called Codices, and contained specific astrologic information pertaining to the 260-day Tonalpoualli and its various numeric and divinity affiliations, which had come about, and had grown from out of the tradition of time keeping from within Mesoamerica over the centuries. From the specimens of these codices left to us from the different periods of history from within the Mayan and Aztec cultures, it can be gleaned that not all of these books would actually agree completely on every aspect of interpretation derived from the manifolds of the various number and sign combinations, relating to directions of space, colors, etc. etc. This of course, would go to prove that there were always to be more than one way to interpret the signs and the destinies within them, which tends to reinforce the notion that there were as many forms of Mesoamerican Astrology as there were practitioners of it. However, it appears that these books served at least in the most basic manner, to supplement and guide the tonalpouque in their interpretations.
Since it is the Tonalamatl that ‘represents’ the calendar of the Tonalpoualli (though is not to be confused with it) as a written manifold of its influences, and has been represented to us in the form of lists and diagrams, it is therefore from these books that we owe a large amount of our current reputed knowledge about the divine rulerships of the 20-day-signs and other aspects of the calendar to.
The Tonalamatl or book fate is the tradition of written almanacs that were painted in the style of the accordion screen folded books, which are called Codices, and contained specific astrologic information pertaining to the 260-day Tonalpoualli and its various numeric and divinity affiliations, which had come about, and had grown from out of the tradition of time keeping from within Mesoamerica over the centuries. From the specimens of these codices left to us from the different periods of history from within the Mayan and Aztec cultures, it can be gleaned that not all of these books would actually agree completely on every aspect of interpretation derived from the manifolds of the various number and sign combinations, relating to directions of space, colors, etc. etc. This of course, would go to prove that there were always to be more than one way to interpret the signs and the destinies within them, which tends to reinforce the notion that there were as many forms of Mesoamerican Astrology as there were practitioners of it. However, it appears that these books served at least in the most basic manner, to supplement and guide the tonalpouque in their interpretations.
Since it is the Tonalamatl that ‘represents’ the calendar of the Tonalpoualli (though is not to be confused with it) as a written manifold of its influences, and has been represented to us in the form of lists and diagrams, it is therefore from these books that we owe a large amount of our current reputed knowledge about the divine rulerships of the 20-day-signs and other aspects of the calendar to.
However, on that point, it also important to remember that as for the case of Mesoamerica as a whole, we cannot simply depend on the available, and limited amount of manuscripts and other forms of written information from the times of the Spanish conquest to dictate to us what is be, and what is not to be understood about the Mesoamerican astronomic iconography. This astronomic artistic tradition in fact holds many other pertinent forms of information that are not currently alluded to in the public or private works on the subject matter, and therefore remain unknown to us. It would be like saying that while holding a handful of sand within one hand that we automatically have an idea about the territory of the whole beach, which cannot and should ever be true.
A good example of this fact might be the controversial subject matter about a list of hours for the passage of the day and the night within Mesoamerica. For example, simply because there is no clear cut evidence that is outlined of it with a Spanish friar’s signature by the idea, doesn’t mean that a system of hours did not exist. Often the Spanish would insist on implementing such a controversy by neglecting the matter altogether to provide for the future deterioration of the culture, which was their goal; not the preservation of it. Also, in such matters, often it was the natives themselves who failed in volunteering the information openly as a matter of privacy and preservation. Mesoamerica had many years to develop a much needed system of hours to keep time, and so it would appear that a system of hours is to be found within the provided lists and pictures that are found within the Codex’s – and indeed inscribed within the framework of the Aztec Sunstone itself. This possibility stands parallel to the idea that the 20-day cycle was conceivably a horizontal dial, and therefore described the unfoldment of daily hours within its concentric ring of astrologic symbols.
It can be seen within the back front panel of the Codex Fejevary-Mayer that there is the basis of the “Nine Lords of Night,” which served as an ongoing consecutive nightly cycle that was attached to the permutation of the 260-day Tonalpoualli. Both the Aztecs and the Maya recognized this cycle, however it appears that the attachment occurred at a different part of the 260-day sequence among the two cultures. In the case of the later Aztec traditions, the 1st Lord of Night was always attached to the 1st sign of 1-Alligator, and continued nightly from there. In the case of the Maya, it seems that this 9-fold cycle flowed for a total combination of 2,340 days; or 9 X 260. It would also appear that the 9-lords of night may have been derived in part from the equal division of the 360-ilhuitl by 40 since, 360/40=9, meaning that there were just over 40 cycles of 9 nights in a period of 1 year.
A good example of this fact might be the controversial subject matter about a list of hours for the passage of the day and the night within Mesoamerica. For example, simply because there is no clear cut evidence that is outlined of it with a Spanish friar’s signature by the idea, doesn’t mean that a system of hours did not exist. Often the Spanish would insist on implementing such a controversy by neglecting the matter altogether to provide for the future deterioration of the culture, which was their goal; not the preservation of it. Also, in such matters, often it was the natives themselves who failed in volunteering the information openly as a matter of privacy and preservation. Mesoamerica had many years to develop a much needed system of hours to keep time, and so it would appear that a system of hours is to be found within the provided lists and pictures that are found within the Codex’s – and indeed inscribed within the framework of the Aztec Sunstone itself. This possibility stands parallel to the idea that the 20-day cycle was conceivably a horizontal dial, and therefore described the unfoldment of daily hours within its concentric ring of astrologic symbols.
It can be seen within the back front panel of the Codex Fejevary-Mayer that there is the basis of the “Nine Lords of Night,” which served as an ongoing consecutive nightly cycle that was attached to the permutation of the 260-day Tonalpoualli. Both the Aztecs and the Maya recognized this cycle, however it appears that the attachment occurred at a different part of the 260-day sequence among the two cultures. In the case of the later Aztec traditions, the 1st Lord of Night was always attached to the 1st sign of 1-Alligator, and continued nightly from there. In the case of the Maya, it seems that this 9-fold cycle flowed for a total combination of 2,340 days; or 9 X 260. It would also appear that the 9-lords of night may have been derived in part from the equal division of the 360-ilhuitl by 40 since, 360/40=9, meaning that there were just over 40 cycles of 9 nights in a period of 1 year.
However, it is also true that there are 9 lunation’s in a 260-day period, and for that matter these 9 gods may in fact correspond to the 9 lunation’s that transit thru the 9-zodiac signs that begin with “Virgo,” as the 1st Lord, thru to “Taurus,” as the 9th Lord, since this part of the zodiac represents the increasing darkness of Autumn, which then after the Winter Solstice evolves into the rebirth of light at the Spring Equinox.
So, in serving as a 9-fold nightly cycle, this group of divinities could also serve well to represent the various hourly stages of the night, which is particularly noted by the symbol of the “Lord of the Land of the Dead,” which was Mictlantecuhtli, and who then would obviously serve as the 5th Lord of Night or “midnight,” which represented the position where the sun meets its death; a fact which is preeminently displayed in the Codices, and need not be argued about as a matter of intelligent questioning or doubt. Therefore, because a symbolic cycle of night should also be applied to the aspect of the night and its length, a 9-fold list of the hours of night might look variably something like this below, with the intended seasonal adjustments being added over the course of the year:
So, in serving as a 9-fold nightly cycle, this group of divinities could also serve well to represent the various hourly stages of the night, which is particularly noted by the symbol of the “Lord of the Land of the Dead,” which was Mictlantecuhtli, and who then would obviously serve as the 5th Lord of Night or “midnight,” which represented the position where the sun meets its death; a fact which is preeminently displayed in the Codices, and need not be argued about as a matter of intelligent questioning or doubt. Therefore, because a symbolic cycle of night should also be applied to the aspect of the night and its length, a 9-fold list of the hours of night might look variably something like this below, with the intended seasonal adjustments being added over the course of the year:
1. Xiuhtecuhtli - Fire Lord (Virgo) 6:30PM / 6th House (Sunset) - Dog
2. Itztli - Justice Deity (Libra) 8:30PM / 6th House - Water
3. Piltzintecuhtli – Youth Deity (Scorpio) 10:30PM / 5th House - Rabbit
4. Cinteoltl – Young Corn God (Sagittarius) 11:30PM / 4th House - Deer
5. Mictlantecuhtli - Death Lord (Capricorn) 12:30AM / 4th House (Midnight) - Death
6. Chalchiuhtlique Water Goddess (Aquarius) 2:00AM / 3rd House - Serpent
7. Tlazolteotl – Filth Goddess (Pisces) 3:00AM / 3rd House - Lizard
8. Tepeyollotl – Mountain Heart (Aries) 4:30AM / 2nd House - House
9. Tlaloc – Rain God (Taurus) 5:30AM / 1st House (Sunrise) - Wind
In turn the ‘Nine Lords of Night’ stand in a correspondence to the ‘Thirteen Lords of Day’ which also have their divine correlations to certain deities, some of which are also included in the roster of the night divinities, and for that matter, in effect showing some degree of hourly sequencing within their ordering, which goes to prove that they are interrelated. As we have seen, the significance of the number 13 may have gained much of its meaning with respect to other calendar numbers, thru the amount of degrees that is transited by the moon in one solar day; and as well correlating to the fact that there are just over 13 lunation’s of 27.3 days in each 365 day year, which holds for a most appropriate and surmountable equation when taking into account the moons significant role in the practice of astronomical observances of time keeping.
The lists of the “Thirteen Lords of Day,” as consecutive days and their corresponding "moveable" clock hours are as shown here with intended seasonal adjustments that would vary throughout the year:
1. Xiuhtecuhtli – Fire Lord (Aries) 6:00AM / 1st House (Sunrise) - Wind
2. Tlaltecuhtli – Earth Lord (Taurus) 7:00 AM / 12th House - Alligator
3. Chalchiuhtlique – Water Goddess (Gemini) 8:00AM / 12th House - Flower
4. Tonatiuh – Sun God (Cancer) 9:00AM / 11th House - Rain
5. Tlazolteotl – Filth Goddess (Leo) 10:00AM 11th House - Tecpatl
6. Teoyaomiqui – Sacred Warrior Death / Xolotl (Virgo) 11:00AM 10th House - Movement
7. Xochipilli – Flower Lord (Libra) 12:00 PM / 10th House (Noon) – Vulture
8. Tlaloc – Rain God (Scorpio) 1:00 PM / 9th House - Eagle
9. Quetzalcoatl – Feathered Serpent (Sagittarius) 2:00PM / 9th House - Jaguar
10. Tezcatlipoca – Smoking Mirror (Capricorn) 3:00PM / 8th House - Reed
11. Mictlantecuhtli – Death Lord (Aquarius) 4:00PM / 8th House - Grass
12. Tlahuizcalpantecuhtli – Venus War Lord (Pisces) 5:00PM / 7th House - Monkey
13. Citlalinque – Milky Way Goddess (Aries) 6:00PM / 6th House (Sunset) - Dog
1. Xiuhtecuhtli – Fire Lord (Aries) 6:00AM / 1st House (Sunrise) - Wind
2. Tlaltecuhtli – Earth Lord (Taurus) 7:00 AM / 12th House - Alligator
3. Chalchiuhtlique – Water Goddess (Gemini) 8:00AM / 12th House - Flower
4. Tonatiuh – Sun God (Cancer) 9:00AM / 11th House - Rain
5. Tlazolteotl – Filth Goddess (Leo) 10:00AM 11th House - Tecpatl
6. Teoyaomiqui – Sacred Warrior Death / Xolotl (Virgo) 11:00AM 10th House - Movement
7. Xochipilli – Flower Lord (Libra) 12:00 PM / 10th House (Noon) – Vulture
8. Tlaloc – Rain God (Scorpio) 1:00 PM / 9th House - Eagle
9. Quetzalcoatl – Feathered Serpent (Sagittarius) 2:00PM / 9th House - Jaguar
10. Tezcatlipoca – Smoking Mirror (Capricorn) 3:00PM / 8th House - Reed
11. Mictlantecuhtli – Death Lord (Aquarius) 4:00PM / 8th House - Grass
12. Tlahuizcalpantecuhtli – Venus War Lord (Pisces) 5:00PM / 7th House - Monkey
13. Citlalinque – Milky Way Goddess (Aries) 6:00PM / 6th House (Sunset) - Dog
Ce. Principal. As the first number to initiate the cycle of the 13-days within the Tonalpoualli, people born on these days of 1, or “CE,” are usually very interested in initiating relationships, which quite often leads to an invitation to enter their personal home of residence. The request is highly symbolic, and reflects a deep need on the part of these people to share their property in an effort to expose the particular basis of their personality, which is modeled on material accomplishment, and personal possessions, and or personal services that help integrate those things. Their hopes are that the home foundation will become a source and center for the growth of the newly initiated relationship for times to come. However, often what is missing is really some degree of game plan on the part of these people, so that the initial visit simply becomes just that… a visit. Often these people are not really familiar with the true implementation and roots that can help a relationship to thrive and survive the test of time that is surely coming.
Connected with this is usually some form of religion (often Christianity), which is assumed to be a perfect foundation for the newly initiated relationship as well. This religious priority helps suit these individuals in creating a psychic barricade around themselves for which they rigorously attempt to deal with the outside community around them that has been born out of the labyrinth of modern day conflicting value systems. The inherent discrepancies between them and their community often may convince some of these people that honesty is not always a priority, because it is believed by them that nobody else can see through their many psychic barriers. Therefore, the newly initiated relationship although pursued enthusiastically by these people, may not necessarily be regarded with much value, since in reality it is the security element of the relationship that has been sought; despite the inherent knowledge that not all affiliations fulfill this need. This may result in many superficial inquiries that lead to the typical and often immature standoffs in the end. Xiuhtecuhtli, as Lord of the hearth fire describes their affinity for the home as being a place to initiate and maintain new relationships.
Connected with this is usually some form of religion (often Christianity), which is assumed to be a perfect foundation for the newly initiated relationship as well. This religious priority helps suit these individuals in creating a psychic barricade around themselves for which they rigorously attempt to deal with the outside community around them that has been born out of the labyrinth of modern day conflicting value systems. The inherent discrepancies between them and their community often may convince some of these people that honesty is not always a priority, because it is believed by them that nobody else can see through their many psychic barriers. Therefore, the newly initiated relationship although pursued enthusiastically by these people, may not necessarily be regarded with much value, since in reality it is the security element of the relationship that has been sought; despite the inherent knowledge that not all affiliations fulfill this need. This may result in many superficial inquiries that lead to the typical and often immature standoffs in the end. Xiuhtecuhtli, as Lord of the hearth fire describes their affinity for the home as being a place to initiate and maintain new relationships.
Ome. Practice. After a relationship has been newly initiated, a common form of courtesy is brought about through an effort at communicating. These people born on the day of 2 or “OME,” often take upon themselves the responsibility of being outgoing towards those of interest. For this reason, they are at times extremely positive people who can keep a conversation going and make it interesting by applying their unguarded personal sense of experience and likeness for the people around them. This is to say that they often do not show a whole lot of fear in expressing themselves. However, the number two is a symbol of duality, and because personal relationships are the subject matter, then there is naturally going to be another side of the coin. Personal relationships are given so much value with these people that they often abandon themselves to the very nature of ongoing human relationships, which can indeed bring them into a source of depression, anger, and despondency with both their friends, coworkers, and the opposite sex. Thus, their personal drama can become rather extreme and inebriated with the energies of those that surround them. This obsession and disappointment with human relationships becomes the motivating source of their ethics and will be used to transform themselves and move on; and even help to reinforce their personal ethos towards integrating with the human camaraderie. If one is involved with one of these “OME” people, one should not for all of the nature of human relationships, be too surprised to discover a highly charged and frequent, materialistic form of giving and taking between yourself and this person, since the economic aspect of human relationships is a particular aspect of the human condition, which here can become emphasized. For this reason, the connection with the earth god may describe the natural value of the number 2 or, OME ruled by Tlaltecuhtli. Note here that the Aztec 2, can be seen to oppose the Aztec 8 (ruled by Tlaloc), which is another financially based number of interpretation.
Yei. Rhythm. After the proper amount of effort has been geared towards a particular relationship, there often then comes a time of initiation into a new circle of friends. Quite often, at the foundation of a circle of acquaintances, there is a really nice person that everybody likes. This person may share a special value of humanness, which has been engendered by others, and sought after as a form of security that holds the group together. Quite often this person, although vague in their intent, yet domineering within their discrete sense of willpower is a person born on the Aztec day of three or “YEI.”
There is a very subtle aspect about their personality, which might eventually draw some suspicion from those who can sense a distance within the personal aloofness of this Aztec 3, which is hard at work in discriminating and making many socially related value judgments. Others may take this for granite choosing to perceive instead only the security and reinforcement of the social camaraderie that is brought about through their presence. However, as it turns out, the price of holding the group together actually at times includes leaving others out! This is when the subtle personalities of the people born on the days of the Aztec 3 actually reveal themselves to be, ever so surprisingly… bullies. They are extremely critical of others despite the talent (or lack of it in the case of certain strangers) that they might possess in relating to people – a sense of personal awkwardness may be their detriment. Furthermore, although it appears their intentions are subtle and cooperation oriented, as it turns out their very determined in their willpower to control the outcome of the social occasion due to their inherent distrust for some people. Their placemat, and their plate of food is very important to them, they take it seriously as though others would try to steal it from them.
For this reason, oddly enough they are capable of generating many struggles in a subtle psychic manner. The rulership of this number YEI by the Water Goddess Chalchiuhtlique reveals that the social circle engendered by these people is in reality directed towards the secluded ‘tradition of women’, while the war that is raging in the minds of these people is that of “the Goddess,” and the value of ordained rights that imply “political privileges and advantages.” This might be categorized as a hidden perfectionist tendency, which only feels comfortable with a specific set of social conditions that can be controlled, albeit harmoniously by virtue of their ideals; although these ideals do not stop them from being just a little bit too blunt in their speech at times. The men who are born on the days of this number are very involved in the politics of women and the traditional favoritism that puts feminine prerogatives frivolously above all else, in order to further their own sense of importance in the face of other men. For that matter some are gracious with the opposite sex. The intellect usually is particularly scientific and academic in nature, but is always as a rule, it is “clannish.” Note: That this is not the current Mayan 3 of the GMT, which chronologically might relate to the Aztec 7; but rather this Aztec 3, is the Mayan 12 before the year of 1976.
Nauhui. Foundation. After the lighthearted and subtle social frequencies of the previous number three have taken their breezy course within social encounters, and the atmosphere of group activities has narrowed down to a lull, there then comes about to be revealed ever so mysteriously the truly self-centered individual who subscribes to some of the most elusive human behaviors that are to be reckoned within all of the species. This individual is born on the Aztec day of four, or “NAUHUI.”
They are a people who are capable of great feats of willpower and demonstrations of personal strength, and who are usually very determined to take advantage of these innate personal capabilities, which at times may be used against other people. They are the mysterious office boss who lingers silently behind closed doors, and who is never to be seen but only when unexpected. They often have a large presence about them and whether or not this is true, they will make sure that their psychic presence is felt all about them through feats of manipulation that can often border on cruelty towards others – just as is often to be found within a perpetual game of deceit.
For this reason, it can be said that there is a certain kind of detachment about them, which allows these people to manipulate the world around them through acts of pure force. In the commotion of their day-to-day activities they can become neglectful of any responsibility towards others, which reinforces a selfish disposition indeed, which can amount to enslaving others psychologically in the end. They will keep their secrets to themselves, leaving the other person lingering dangerously in a void of anticipation, which could go on forever. They have an eventual, and round about way of conducting their business, which automatically brings the odds of control around towards their own favor. The confusing mood that is brought about by their personal form of emotional and verbal transactions seem to be apart of a select psychic game that demands little or compassion or understanding for others needs.
The nature of this number is like a silence, and on the days of four upon the Corrected Aztec Calendar one can often hear a pin drop throughout the various physical stations that are found within the community, which is reminiscent of a vacuum of activity at certain times and places – reinforcing the descriptive epithet for the Aztec number four as “happening at a lull.” The force of this number may contribute to unpredictable behaviors in some people, and catastrophic events to occur, which is also characterized by the retribution of authority figures towards their subjects. With respect to the individuals of this Aztec number 4, in certain cases, where one may have the opportunity to view these people’s eyes under the dim light of darkness, then one may have the opportunity to see their pupils grow to the size of nickels. For this matter, it may be said that they are the nighttime sun of “Tonatiuh,” who is the ruler of this Aztec 4, (whose home is the placement of the astrological 4th house) and was also known as Yoaltecuhtli, or Lord of the Night. This aspect of the sun god reinforces the powerful social disposition of many of these people who deem to have it their way, and more often than not…usually get it.
They are a people who are capable of great feats of willpower and demonstrations of personal strength, and who are usually very determined to take advantage of these innate personal capabilities, which at times may be used against other people. They are the mysterious office boss who lingers silently behind closed doors, and who is never to be seen but only when unexpected. They often have a large presence about them and whether or not this is true, they will make sure that their psychic presence is felt all about them through feats of manipulation that can often border on cruelty towards others – just as is often to be found within a perpetual game of deceit.
For this reason, it can be said that there is a certain kind of detachment about them, which allows these people to manipulate the world around them through acts of pure force. In the commotion of their day-to-day activities they can become neglectful of any responsibility towards others, which reinforces a selfish disposition indeed, which can amount to enslaving others psychologically in the end. They will keep their secrets to themselves, leaving the other person lingering dangerously in a void of anticipation, which could go on forever. They have an eventual, and round about way of conducting their business, which automatically brings the odds of control around towards their own favor. The confusing mood that is brought about by their personal form of emotional and verbal transactions seem to be apart of a select psychic game that demands little or compassion or understanding for others needs.
The nature of this number is like a silence, and on the days of four upon the Corrected Aztec Calendar one can often hear a pin drop throughout the various physical stations that are found within the community, which is reminiscent of a vacuum of activity at certain times and places – reinforcing the descriptive epithet for the Aztec number four as “happening at a lull.” The force of this number may contribute to unpredictable behaviors in some people, and catastrophic events to occur, which is also characterized by the retribution of authority figures towards their subjects. With respect to the individuals of this Aztec number 4, in certain cases, where one may have the opportunity to view these people’s eyes under the dim light of darkness, then one may have the opportunity to see their pupils grow to the size of nickels. For this matter, it may be said that they are the nighttime sun of “Tonatiuh,” who is the ruler of this Aztec 4, (whose home is the placement of the astrological 4th house) and was also known as Yoaltecuhtli, or Lord of the Night. This aspect of the sun god reinforces the powerful social disposition of many of these people who deem to have it their way, and more often than not…usually get it.
Macuilli. Perpetual Motion. After the estrangement of such a mysterious personality, who intends to remain anonymous often while even in the company of others anyway, (as in the case of the previous number four), there then is the need and the opportunity for one who will come forward to do the dirty work of the social wheeling and dealing - this is the Aztec number five, or “MACUILLI.” The minds of these people are always at work, and sometimes they are not always up to something very good, and typically often their thoughts race erratically through their heads to ends they may not completely foresee or intend. But every boss needs a front man and the number five should very well be able to take care of your business. The nature of the ongoing mental motion of these people’s thoughts can lead them into some degree of confusion, and mental disorganization from time to time, despite the structural aspect that the number five implies.
Considering the duality involved here, it might be said that the number five can resemble mental breakdown in some instances, while on the other hand the structural implications of the number 5 would seem to reinforce the opposite. This aspect of their thought can be detected in their speech. The inquisitive nature of these people always has them digging for more information, and will find them pushing to get to the next level of material acquisition, or simply manipulating socially. For that matter, they are (or can be) the impeccable salesman, while the number 5 itself can represent the faultless sales maneuver, which when if followed correctly is sure to bag the buck every time. Therefore, there could be some degree of deception involved in the structured procedure that brings about the intended success. On a positive note, these people are often very much people oriented, and will make great effort to generate the energy, which will initiate new and enduring relationships, and the motion to associate could be the beginning of something poignant or eventful. The movement of the mind in the phase of the Aztec five resembles the commotion and disorder of the working environment brought about by extreme human activity, like that which is found among the loud clamor of cocktail parties.
For this reason, it can be said that the “Filth Goddess, or Tlazolteotl,” was known as the ruler of this number possibly because of its extreme vacillation, which brings about the environmental disorganization that needs to be redeemed. The Aztec 5 is noted traditionally as the foundation or stage for ritualistic activities, and playwrights as expressed through the epithets of certain deities that carried the tonalli with the number 5 attached, indicating repeated institutionalized procedures and practices; as in the case of the god of music “Macuilli Xochitl,” or (5 Flower). The impact of such institutionalized social procedures and functionality (represented by the Aztec 5) may cause the individual of this number to react adversely, or out of synchronization with them, reinforcing a tendency to do things on their own accord in the everyday effort of seeking the materialistic advantage.
Considering the duality involved here, it might be said that the number five can resemble mental breakdown in some instances, while on the other hand the structural implications of the number 5 would seem to reinforce the opposite. This aspect of their thought can be detected in their speech. The inquisitive nature of these people always has them digging for more information, and will find them pushing to get to the next level of material acquisition, or simply manipulating socially. For that matter, they are (or can be) the impeccable salesman, while the number 5 itself can represent the faultless sales maneuver, which when if followed correctly is sure to bag the buck every time. Therefore, there could be some degree of deception involved in the structured procedure that brings about the intended success. On a positive note, these people are often very much people oriented, and will make great effort to generate the energy, which will initiate new and enduring relationships, and the motion to associate could be the beginning of something poignant or eventful. The movement of the mind in the phase of the Aztec five resembles the commotion and disorder of the working environment brought about by extreme human activity, like that which is found among the loud clamor of cocktail parties.
For this reason, it can be said that the “Filth Goddess, or Tlazolteotl,” was known as the ruler of this number possibly because of its extreme vacillation, which brings about the environmental disorganization that needs to be redeemed. The Aztec 5 is noted traditionally as the foundation or stage for ritualistic activities, and playwrights as expressed through the epithets of certain deities that carried the tonalli with the number 5 attached, indicating repeated institutionalized procedures and practices; as in the case of the god of music “Macuilli Xochitl,” or (5 Flower). The impact of such institutionalized social procedures and functionality (represented by the Aztec 5) may cause the individual of this number to react adversely, or out of synchronization with them, reinforcing a tendency to do things on their own accord in the everyday effort of seeking the materialistic advantage.
Chicuacen. Balance. After the wheeling and dealing of the pushy salesman has taken its course, the lessons gained from the cycle of manipulation engendered by the Aztec number five brings us up to date now with a rather conservative individual who has become somewhat guarded about the commotion of human relationships, and the conundrums that they invite. For this reason, the people who have the Aztec 6 as the tonalli number, or “CHICUACEN,” can often be a little bit shy. Or perhaps they feel that within their most recent experiences that they have been pushed the wrong way, demonstrating an obvious emotional chip on the shoulder, which can accentuate their personal dealings in a way that makes them seem cautious. The number six individual is usually a kindhearted soul who is given to the commonplace services of his fellow men, humbly when asked. Despite this factor however, he is susceptible to the emotional pressures of human relationships, and for that matter can often be seen quickly retreating from them in order to retain their personal sense of balance. If the social pressures in the form of ongoing requests continue to move towards them, they can indeed become somewhat protective resulting in what is quite often an angry reaction.
This is when it seems obvious to others that for the Aztec number 6 individual, human interactions are typically interpreted as being confrontational and can be regarded as an offense towards their mode of privacy. For many of these individuals, they find that in order to develop a sense of balance with the community that they must tune in their personalities with a particular kind of façade, which will guarantee a soothing reaction within the wake of human interactions. Consequently, many of them find that if they do not do this that their personality tends to come off negatively, and thus engendering negative results from the other party. For this reason, they often submit to ‘being nice’. Traditionally, it was said that the ‘6 tonalli’ was stuck with a lot of the task work rejected by others, thus they may feel mystified about the terms of cooperation among groups of people.
For this reason, understandably these individuals may feel enslaved with certain responsibilities unless they come to terms with the meaning and rectification of their lifestyle. Until this is achieved, there may also indeed be an obviously blatant kind of incongruencey in the area of their verbal communications, which makes it hard to speak to them, or even get ideas through in an agreeable and consistent manner. Not surprisingly, the ruling deity of the Aztec 6, who is “Teoyaomiqui,” is more often than not replaced in these days of recent study, with the preference of any given author's choice. In truth however, this rulership should not be tampered with, since the implied meanings of the deity as being Teo (sacred) Yao (war) Mique (death), is the perfect description of the Aztec number 6 as is outlined in most all astrological theology as the number of ‘service’- and particularly military service. This obscure deity also has close associations with the evening star god Xolotl, who is prevalent as the sun sets below the western horizon (within the astrological 6th House). Also, it should not be forgotten that the 6th sign of the 20-day Tonalpoualli is indeed Miquiztli or “Death,” so that the number 6 and the concept are irrefutably interrelated in Mesoamerican Astro-Cosmology.
This is when it seems obvious to others that for the Aztec number 6 individual, human interactions are typically interpreted as being confrontational and can be regarded as an offense towards their mode of privacy. For many of these individuals, they find that in order to develop a sense of balance with the community that they must tune in their personalities with a particular kind of façade, which will guarantee a soothing reaction within the wake of human interactions. Consequently, many of them find that if they do not do this that their personality tends to come off negatively, and thus engendering negative results from the other party. For this reason, they often submit to ‘being nice’. Traditionally, it was said that the ‘6 tonalli’ was stuck with a lot of the task work rejected by others, thus they may feel mystified about the terms of cooperation among groups of people.
For this reason, understandably these individuals may feel enslaved with certain responsibilities unless they come to terms with the meaning and rectification of their lifestyle. Until this is achieved, there may also indeed be an obviously blatant kind of incongruencey in the area of their verbal communications, which makes it hard to speak to them, or even get ideas through in an agreeable and consistent manner. Not surprisingly, the ruling deity of the Aztec 6, who is “Teoyaomiqui,” is more often than not replaced in these days of recent study, with the preference of any given author's choice. In truth however, this rulership should not be tampered with, since the implied meanings of the deity as being Teo (sacred) Yao (war) Mique (death), is the perfect description of the Aztec number 6 as is outlined in most all astrological theology as the number of ‘service’- and particularly military service. This obscure deity also has close associations with the evening star god Xolotl, who is prevalent as the sun sets below the western horizon (within the astrological 6th House). Also, it should not be forgotten that the 6th sign of the 20-day Tonalpoualli is indeed Miquiztli or “Death,” so that the number 6 and the concept are irrefutably interrelated in Mesoamerican Astro-Cosmology.
Chicome. Symmetry. In the wake of the dissatisfaction that is reminiscent of a soul enslaved by routine, there are others who have awakened to a new attitude and lifestyle, which grants them the freedom and ability to think their own thoughts, and dream their own dreams. This awakened individual born under the tonalli number of the Aztec 7, or “CHICOME,” has managed to absorb and digest the proper amount of information gained from the educational institutions abroad, and consolidate it all into a personal viewpoint to share and blossom with others. In a manner of speaking, this sounds like the birth of a new religion, and to some degree it is, although it is more simply a social covenant; a banner for which many people from diverse walks of life may mutually cohabitate around on the basis of a simple thesis of social neutrality. The subtle attitudes and gestures of the Aztec 7 contribute to the nature of socializing as a guaranteed plan of action, derived from the resources and institutions abroad that promote a rightfulness of the spirit to endure in the field of action, and the physical world of human relations.
Therefore all other oncoming gestures must support this plan of action as well, and for their niceties they may expect their deserved support, and for that matter are aware of their personal potential for group leadership. If leadership is not on the agenda, then a simple form of friendship and understanding is. Many sevens have held this simple form of friendship and understanding with their previous tutors from the educational institutions abroad, and they borrow from these archetypes, the various social gestures that are then recycled throughout their community. For this reason, they themselves indeed come off like institutional teachers from time to time, although now the class room is the whole field of existence. They are the community spokesman of the non-religious tone that reaches all – but religion may be involved as well. Despite this epithet, their message may be very soft-spoken if spoken at all; they are by nature conservative, and their plan is more about personal action and how to achieve it.
Therefore, their message is more about the meaning of freedom, and finding the happiness of one's personal life plan and ultimate path. Their sentimental themes are often like the aromatic scents of exotic flowers, which inebriate the minds of the community like the happy theologies of orthodox religions that bond whole societies together. For this reason, the ruling deity of the Aztec 7 is to be known as “Xochipilli,” or “Flower Prince,” and one who in this case might be understood as a leader in the routines of group harmony and cooperation, and whose philosophy of life’s fulfillment is to be the music within the ears of the visionary aspirant. This is not to be misrelated as the GMT-Mayan 7, which is the Aztec 11, ruled by Mictlantecuhtli. See Below.
Therefore all other oncoming gestures must support this plan of action as well, and for their niceties they may expect their deserved support, and for that matter are aware of their personal potential for group leadership. If leadership is not on the agenda, then a simple form of friendship and understanding is. Many sevens have held this simple form of friendship and understanding with their previous tutors from the educational institutions abroad, and they borrow from these archetypes, the various social gestures that are then recycled throughout their community. For this reason, they themselves indeed come off like institutional teachers from time to time, although now the class room is the whole field of existence. They are the community spokesman of the non-religious tone that reaches all – but religion may be involved as well. Despite this epithet, their message may be very soft-spoken if spoken at all; they are by nature conservative, and their plan is more about personal action and how to achieve it.
Therefore, their message is more about the meaning of freedom, and finding the happiness of one's personal life plan and ultimate path. Their sentimental themes are often like the aromatic scents of exotic flowers, which inebriate the minds of the community like the happy theologies of orthodox religions that bond whole societies together. For this reason, the ruling deity of the Aztec 7 is to be known as “Xochipilli,” or “Flower Prince,” and one who in this case might be understood as a leader in the routines of group harmony and cooperation, and whose philosophy of life’s fulfillment is to be the music within the ears of the visionary aspirant. This is not to be misrelated as the GMT-Mayan 7, which is the Aztec 11, ruled by Mictlantecuhtli. See Below.
Chicuyei. Acceleration. After the leader of harmony has disappeared into the crowds, and the sentimental themes, which binds the group together has been held somewhat firmly in place, a necessary reinforcement is applied in the form of the Aztec 8 or, “CHICUYEI.” The people born on these days sense the need to keep the harmony going in the form of including others through various forms of conversation and material sacrifice. The cycle of survival is accentuated in this manner, so that what was beforehand a mere theme of social idealism now becomes a critical routine of social functioning through the acts of giving and taking with the distribution of available resources. The people born on the days of Aztec 8 are the types to never let anything go to waste: “waste not, want not,” would definitely be their personal motto, and they can be seen recycling every last item before ever throwing a thing away.
For that matter, they have a tendency to emphasize the importance of human relationships and togetherness. However, perhaps if in fact they do not have the approval of all those around them, then maybe they will back off on the idea of including ‘each and every individual’ into the party. In this way, they may oscillate back and forth according to the social politics of their prevailing group. Catching up upon these politics, might eventually cause them to be critical of others within a group orientation, while on the other hand in private, they become more personable and down-to-earth.
For that matter it can be said that the Aztec 8 is the number of community contribution, which includes as well, some of the petty politics that segregate the situation into various forms of social hierarchy. The politics of any social situation are the personal policies of secrecy, and codes of sacrifice among individuals, which allows structured activity to propagate according to a theme. Therefore, when a true political cooperation is at hand, an ‘acceleration’ of material benefits and conservation of personal values systems proliferate in the form of a perceived profit, engendered by the contributions of group activity. The ancient ruling deity of the Aztec 8 was the rain god “Tlaloc,” whose contributions were the precious resource of all productivity throughout the land. Therefore the god Tlaloc could actually be categorized as a social commodity.
For that matter, they have a tendency to emphasize the importance of human relationships and togetherness. However, perhaps if in fact they do not have the approval of all those around them, then maybe they will back off on the idea of including ‘each and every individual’ into the party. In this way, they may oscillate back and forth according to the social politics of their prevailing group. Catching up upon these politics, might eventually cause them to be critical of others within a group orientation, while on the other hand in private, they become more personable and down-to-earth.
For that matter it can be said that the Aztec 8 is the number of community contribution, which includes as well, some of the petty politics that segregate the situation into various forms of social hierarchy. The politics of any social situation are the personal policies of secrecy, and codes of sacrifice among individuals, which allows structured activity to propagate according to a theme. Therefore, when a true political cooperation is at hand, an ‘acceleration’ of material benefits and conservation of personal values systems proliferate in the form of a perceived profit, engendered by the contributions of group activity. The ancient ruling deity of the Aztec 8 was the rain god “Tlaloc,” whose contributions were the precious resource of all productivity throughout the land. Therefore the god Tlaloc could actually be categorized as a social commodity.
Chicunahui. Objective. The collective camaraderie bought about thru the intense socialization in the previous cycle of the Aztec 8, advertises the benefits of the political utilization of human awareness. In short, this means the power of the attention span results in the desire for fame, which engenders the feeling of growth and belonging in a community of participation. The specific individuals whose tonalli number is the Aztec 9 or, CHICUNAHUI, belong to an extremely determined group of people whose narrow focus can at times be alienating to specific people around them, who of which the Aztec 9 individuals may have not managed (deliberately) to fully integrate into their political scheme.
Usually, they have a very unwavering sense of purpose and planning, which can account for an inverted personality that dryly contributes a minimal amount of emotional frequencies into personal relationships. Traditionally, from what has arrived to us from out of ancient Mexico, the 9’s were regarded as arrogant and disrespectful in their speech towards others. Certainly, in our modern times, such potentials no doubt can indeed manifest, and many of these people of the Aztec 9 are highly judgmental within the frameworks of their social ambition.
However, it has been observed that there is a specific cycle to the relationships for which these people choose to conduct. For some of them, they seem to be working towards a specific goal of attainment, be it material or simply as a matter of fulfillment. Unfortunately, on the negative side, and in the most extreme of cases these people in their most dark secret quarters of personal authority are not beyond the internal planning strategy of ‘setting people up’. They may carry out this structured plan among a group of friends in a highly coordinated manner, or they may simply do it on a one-to-one individual basis. For this matter, they are indeed ingenious in their systematic planning; however it is the moral issues that surround the Aztec 9 that have been traditionally a subject of examination.
On the other hand, it is the particularities of such astrological delineations that must be carefully and conservatively applied while still getting to know anyone of any day-sign number combination. Some of them are simply just very busy with the idea of living and getting ahead or staying on top. Indeed as well, certain signs can soften the intensities of this Aztec 9, while others can indeed augment certain negative characteristics. They have a propensity to quickly become excited about the prospects of a new relationship, and can become ecstatic in their intellectual involvement only later to be found withdrawing hastily under the guise of ‘systematic social competition’, which has been engendered as a culturally inherited reaction that then becomes a personal motto. In other words, they suddenly remember their purpose in outdoing those around them, and reject the relationship as a matter of ‘indoctrinated cultural custom’ that insists on the condition of individuals contending with other individuals. In the astrological writings of book 4 of the Florentine codex, this activity is attributed to the “Quetzalcoatl,” and seems to refer to this deity as being responsible for the coming of material industry to ancient Mexico. It is this deity of “Quetzalcoatl,” who is the ruler of the Aztec 9, and whose ‘objective’ is the creation of culture.
Usually, they have a very unwavering sense of purpose and planning, which can account for an inverted personality that dryly contributes a minimal amount of emotional frequencies into personal relationships. Traditionally, from what has arrived to us from out of ancient Mexico, the 9’s were regarded as arrogant and disrespectful in their speech towards others. Certainly, in our modern times, such potentials no doubt can indeed manifest, and many of these people of the Aztec 9 are highly judgmental within the frameworks of their social ambition.
However, it has been observed that there is a specific cycle to the relationships for which these people choose to conduct. For some of them, they seem to be working towards a specific goal of attainment, be it material or simply as a matter of fulfillment. Unfortunately, on the negative side, and in the most extreme of cases these people in their most dark secret quarters of personal authority are not beyond the internal planning strategy of ‘setting people up’. They may carry out this structured plan among a group of friends in a highly coordinated manner, or they may simply do it on a one-to-one individual basis. For this matter, they are indeed ingenious in their systematic planning; however it is the moral issues that surround the Aztec 9 that have been traditionally a subject of examination.
On the other hand, it is the particularities of such astrological delineations that must be carefully and conservatively applied while still getting to know anyone of any day-sign number combination. Some of them are simply just very busy with the idea of living and getting ahead or staying on top. Indeed as well, certain signs can soften the intensities of this Aztec 9, while others can indeed augment certain negative characteristics. They have a propensity to quickly become excited about the prospects of a new relationship, and can become ecstatic in their intellectual involvement only later to be found withdrawing hastily under the guise of ‘systematic social competition’, which has been engendered as a culturally inherited reaction that then becomes a personal motto. In other words, they suddenly remember their purpose in outdoing those around them, and reject the relationship as a matter of ‘indoctrinated cultural custom’ that insists on the condition of individuals contending with other individuals. In the astrological writings of book 4 of the Florentine codex, this activity is attributed to the “Quetzalcoatl,” and seems to refer to this deity as being responsible for the coming of material industry to ancient Mexico. It is this deity of “Quetzalcoatl,” who is the ruler of the Aztec 9, and whose ‘objective’ is the creation of culture.
Matloctli. Manifestation. After the intensities of individual destiny and acquisition have been considered, we once again return to a framework of moral demonstrations that are exhibited in the habits of the Aztec 10 or, “MATLOCTLI.” The tens were highly regarded in Mesoamerican astrological practice, and there was a common term which referred to being born in “a time of ten.” Tentatively, this reference also alluded to the next three numbers of 11, 12, and 13, which ended the sequence of the 13-day periods as being desirable dates for birth and baptism as well. The Aztec 10 initiates and reinforces the terms of social equality by demonstrating rules of conduct, which are applicable to the productive growth of the social situation. They have a stern attitude, and will not allow others to push them around, and so for that matter they could be called aggressive in their own way. It is a personal certainty of theirs which they demonstrate that seems to exhibit experience within the guise of their personal relationships and day-to-day affairs. Sensing this aptitude within themselves, they attempt to keep groups of people together through a consistent set of gestures and indicators, which will serve to remind all individuals involved about the nature of social conduct.
They seem to see the goodness the most all people and seek resolution for most situations. However, it is somewhat obvious to see that for all the responsibility they have taken upon themselves to bring people together that they end up sitting on their own volcano, and which can then leave them to end up sheltering a heavy temperament of theirs, which more often than not is made evident. For that matter, this 10 can be responsible for shedding their bad feelings on others in an aggressive and unduly manner. Therefore, the Aztec 10 correlates with the consolidation of personal emotions (with regards to others), and the temperamental build up, which inevitably follows and that will soon need to be released in some way.
Therefore, from time to time, they may rescind on certain individuals with a moralizing authority that demonstrates their inner sense of superiority over others. This may be especially true in the case of elder relationships over that of youngsters. By and large, the tens are generally friendly people who administer the needs of friendship cordially within the timeframe that the relationship is due. They are usually a justifiable people, and typically do not openly indulge in rumors and gossip. Of course, given the nature of human affairs this is always disprovable in many ways, and as well the rough language used by some of these people can earn them reputations as rouges. The nature of the sign and number combination is also relative as well. Descriptively, it could be said that the Aztec 10 shares a common ground with the tenth sign of the 20 day cycle, which being the Dog is a symbol of loyalty. The god of the Royal House, Tezcatlipoca or “Smoking Mirror,” was designated as the ruler of the number 10 as an insurmountable force to be reckoned with.
They seem to see the goodness the most all people and seek resolution for most situations. However, it is somewhat obvious to see that for all the responsibility they have taken upon themselves to bring people together that they end up sitting on their own volcano, and which can then leave them to end up sheltering a heavy temperament of theirs, which more often than not is made evident. For that matter, this 10 can be responsible for shedding their bad feelings on others in an aggressive and unduly manner. Therefore, the Aztec 10 correlates with the consolidation of personal emotions (with regards to others), and the temperamental build up, which inevitably follows and that will soon need to be released in some way.
Therefore, from time to time, they may rescind on certain individuals with a moralizing authority that demonstrates their inner sense of superiority over others. This may be especially true in the case of elder relationships over that of youngsters. By and large, the tens are generally friendly people who administer the needs of friendship cordially within the timeframe that the relationship is due. They are usually a justifiable people, and typically do not openly indulge in rumors and gossip. Of course, given the nature of human affairs this is always disprovable in many ways, and as well the rough language used by some of these people can earn them reputations as rouges. The nature of the sign and number combination is also relative as well. Descriptively, it could be said that the Aztec 10 shares a common ground with the tenth sign of the 20 day cycle, which being the Dog is a symbol of loyalty. The god of the Royal House, Tezcatlipoca or “Smoking Mirror,” was designated as the ruler of the number 10 as an insurmountable force to be reckoned with.
Matloctli-Once. Dissonance. After the exultation of the Aztec 10, we are once again faced with a transformation of the previous order which in itself was a contraction. The stabilizing force of the Aztec 10 brought about a contraction of energies that brought about the manifestation of needed moral codes and conduct, which serve to reinforce personal relationships and their value. However, the process of transformation manifests in a contraction so heavy that finally a discrepancy is revealed in the form of the broken number of the Aztec 11. Where there was previously, a genuine value towards human integration and personal expression that had been promoted, now in the cycle of the Aztec 11, the personalities here are no longer able to see any value in an arrangement that would assume any dignity for the other party. In other words they become blunt in their speech, and as well in their actions towards others, since the opposite is what is usually expected out of most humans. This seems to resonate with the opposite Aztec 5, and its reaction towards correct social functionality.
The Aztec 11 was along with the Aztec 9, traditionally regarded as the two most negative numbers in the Mesoamerican astrological system. Of course, this does not mean that these two numbers would not have some of their own rewarding features. But in the most extreme of cases, both of these numbers were reputed to have low threshold of patients, and general regard for the other party. The moral code of the Aztec 11 seems to pit its value system directly against the opposing party in a dual challenge that is measured on the spot, in the form of an immediate victory or defeat. There does not really seem to be much philosophy involved here, because it's not really about the possibility of integration, but rather to observe the ‘disintegration’ that exists between the “two contrasting sides.”
In observing this, they can become fanatical about promoting their belief systems and may impose their will upon others through the use of collective group power, or simply thru their own condescending individual whims. When in charge of a group of people, they will show no restraint with their indignant statements, and degrading body language to demean any one given individual. This may be done openly or in private. It would seem appropriate to suggest that they choose no favorites, however this may not be the case and instead the ‘broken loyalty of favoritism’ very well may serve as an attribute of the Aztec 11, and the classical connection of number 11 with groups of people.
When not in a power happy position, the more common everyday people of this number position tend to have a cool, calm, and quieting affect, which can demonstrate some degree of relaxation and detachment from the situations around them. It is here in the more balanced examples of this tonalli number that some degree of justifiable wisdom is to be found within their distance and detachment that their personal presence may provide, which can be determined as an appreciable facet of every day human relationships that must always demand breathing room. This kind of mental coolness is the break in thought and feeling that guarantees a sedative renewal like the approach of a deep sleep. In the mythology of Mesoamerica “Mictlantecuhtli,” or “Lord of the Land of the Dead,” ruled over the realms of common sleep, and therefore represents the break (or empty spot) in the awareness. As the ruler of the Aztec 11, personally described by this author as the “broken number,” the death god over sees all sorts of personal transformations, which may involve the hardship of change, and the pain of violence that can bring about both positive and negative experiences that amount to personal growth.
The Aztec 11 was along with the Aztec 9, traditionally regarded as the two most negative numbers in the Mesoamerican astrological system. Of course, this does not mean that these two numbers would not have some of their own rewarding features. But in the most extreme of cases, both of these numbers were reputed to have low threshold of patients, and general regard for the other party. The moral code of the Aztec 11 seems to pit its value system directly against the opposing party in a dual challenge that is measured on the spot, in the form of an immediate victory or defeat. There does not really seem to be much philosophy involved here, because it's not really about the possibility of integration, but rather to observe the ‘disintegration’ that exists between the “two contrasting sides.”
In observing this, they can become fanatical about promoting their belief systems and may impose their will upon others through the use of collective group power, or simply thru their own condescending individual whims. When in charge of a group of people, they will show no restraint with their indignant statements, and degrading body language to demean any one given individual. This may be done openly or in private. It would seem appropriate to suggest that they choose no favorites, however this may not be the case and instead the ‘broken loyalty of favoritism’ very well may serve as an attribute of the Aztec 11, and the classical connection of number 11 with groups of people.
When not in a power happy position, the more common everyday people of this number position tend to have a cool, calm, and quieting affect, which can demonstrate some degree of relaxation and detachment from the situations around them. It is here in the more balanced examples of this tonalli number that some degree of justifiable wisdom is to be found within their distance and detachment that their personal presence may provide, which can be determined as an appreciable facet of every day human relationships that must always demand breathing room. This kind of mental coolness is the break in thought and feeling that guarantees a sedative renewal like the approach of a deep sleep. In the mythology of Mesoamerica “Mictlantecuhtli,” or “Lord of the Land of the Dead,” ruled over the realms of common sleep, and therefore represents the break (or empty spot) in the awareness. As the ruler of the Aztec 11, personally described by this author as the “broken number,” the death god over sees all sorts of personal transformations, which may involve the hardship of change, and the pain of violence that can bring about both positive and negative experiences that amount to personal growth.
Matloctli-Omome. Consonance. After the cycle of critical adjustments have occurred in the tonalli number of the Aztec 11, a much more creative and happy approach to the challenge of life, and human relationships can be obtained in the Aztec 12 or, “MATLOCTLI-OMOME.” The Aztec 12 does not see the need for the ongoing critical reinforcements, which attempt at stabilizing and strengthening personal priorities of leadership that are purposely instigated to become the ridged script for collective group oversight (as is found with the Aztec 11). Instead, a great deal of emphasis is put on individual expression, and the ability to do so without the hindrance of collective judgments being retransmitted on the behalf of community concerns, which are usually meant to reinforce traditional moral standards. In the face of the Aztec 12, these moral standards, have been deemed as unworkable and are awaiting the renewal that is to be found in the free will of individuality, in the role of being a trusted contributor within community affairs. For this matter, the Aztec 12 is indeed a liberal soul, and their happiness is left as a mark of their internal free-spiritedness just about everywhere they go. Their emotions run higher than most peoples, but an outlet is always needed.
However, often in most cases when they seek to create an atmosphere of humor through various forms of teasing and other derogatory maneuvers, they can quickly and easily aggravate their environment and thereby inadvertently becoming the subject matter of extremely hostile situations, in which they end up working against their best of personal natures. For this reason, the Aztec 12 needs to develop a stratified set of behaviors, in order to cope with the differentiated and fractured community behaviors at large, which can often be a source of distraction and extreme aggravation for them; so much so that more often than not, this experience ends up pushing them into emotional states of tremendous anger. The anger can be debilitating to their consciousness, and time-consuming towards their needs. Therefore, a healthy break from the interactions with the community at large is often quite recommendable for this Aztec tonalli number of 12.
For this reason, it can be said that the Aztec 12, for the most part ends up standing alone in society. The enjoyment of the social circle and its privileges are more of a temporary ceremony of indulgence, for ultimately the Aztec 12 must often learn how to deal with, and heal himself in private. It is in this most intimate of personal privacy, which this tonalli number discovers the true meaning of their life as being the statement of an ‘individuated consciousness’ and where they are to finally become more aware of the nature of life and its pressing challenges towards the ultimate individualization. The descriptions above should provide ample reasoning as to why the Aztec 12 in Mesoamerica was given over to the rulership of “Tlahuizcalpantecuhtli,” or “The Venus Warlord.” Their brilliant disposition, can often a become a source of social animosity, for which they just like the planet Venus before the sun rises, will find themselves standing alone in the variegated fires of battle that surrounds the glamorous images of authority figures, and the functionality of community regulations.
However, often in most cases when they seek to create an atmosphere of humor through various forms of teasing and other derogatory maneuvers, they can quickly and easily aggravate their environment and thereby inadvertently becoming the subject matter of extremely hostile situations, in which they end up working against their best of personal natures. For this reason, the Aztec 12 needs to develop a stratified set of behaviors, in order to cope with the differentiated and fractured community behaviors at large, which can often be a source of distraction and extreme aggravation for them; so much so that more often than not, this experience ends up pushing them into emotional states of tremendous anger. The anger can be debilitating to their consciousness, and time-consuming towards their needs. Therefore, a healthy break from the interactions with the community at large is often quite recommendable for this Aztec tonalli number of 12.
For this reason, it can be said that the Aztec 12, for the most part ends up standing alone in society. The enjoyment of the social circle and its privileges are more of a temporary ceremony of indulgence, for ultimately the Aztec 12 must often learn how to deal with, and heal himself in private. It is in this most intimate of personal privacy, which this tonalli number discovers the true meaning of their life as being the statement of an ‘individuated consciousness’ and where they are to finally become more aware of the nature of life and its pressing challenges towards the ultimate individualization. The descriptions above should provide ample reasoning as to why the Aztec 12 in Mesoamerica was given over to the rulership of “Tlahuizcalpantecuhtli,” or “The Venus Warlord.” Their brilliant disposition, can often a become a source of social animosity, for which they just like the planet Venus before the sun rises, will find themselves standing alone in the variegated fires of battle that surrounds the glamorous images of authority figures, and the functionality of community regulations.
Matloctli-Omeyei. Transformation. After the behavioral buildups of the Aztec 12's, for better or worse have taken their courses, a retreat into the realm of mental comprehension will decide what the next wise move will be. This is a crossroads of sorts, and a cooling down period, which will evaluate the situation to bring about the next change in circumstances. The Aztec 13 or, “MATLOCTLI-OMEYEI,” carries onward with a deliberate and sure footing, which is guaranteed to flow outward from the massive reservoir of their personally accumulated experiences. Sometimes, indeed it is true that the pressures seem to be too much, and it would seem that a catharsis of being is in the making. It is in these times that the Aztec 13 can become destabilized, and there is a great danger of violent reactions and destruction, especially from the male members of this numeric tonalli group. Such violence and mental catharsis can come to represent a new birth and transformation of their personality, which they will frequently find necessary to perform.
However, in the wake of commonplace social events, the ‘13-tonalli’ like the Aztec 12, can shine with undaunted enthusiasm and light up the room with their positive energy; so much so that indeed they might rival the Aztec 12 in their radiance and disposition, but yet usually finishing off the job with an impersonal demeanor that ends up reinforcing the status quo and even confusing other people. As far as the Aztec 13 is concerned, this would simply be a part of their ‘internal air-conditioning system’, which allows them to cool off, and thereafter slip away in the wake of the ongoing events of public commotion. They are highly conscientious about the ‘closing act’, and for this reason they make a practice of ‘turning themselves on and off regularly’ as a part of their systematic approach to human affairs.
For this reason, they can be generally impersonal people, who manage to supersede the public situation with their professional success story and statuesque performance. For that matter, they feel they have a lesson to teach with regards to the function of personal performances in the realm of public roles and activities. They can be harsh in this endeavor, and somewhat cold and austere, as a reminder to the visitors abroad about the cool dry air up around the peaks of success. In some cases, their roles are indeed larger-than-life, when being in a position from which they can often demonstrate the role of transformation for a society at large, ‘initiating the movement’ into a new age of freedom and possibilities, via their ability to let go and surrender to the new prevailing situation. It is this connection with transformational movement for which the Aztec 13 was linked to the Milky Way goddess Citlalinque, whose luminous transitory image that moved across the sky, and was to be a symbol of both birth and transformation, from which all other light sources were perceived to have emerged from.
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However, in the wake of commonplace social events, the ‘13-tonalli’ like the Aztec 12, can shine with undaunted enthusiasm and light up the room with their positive energy; so much so that indeed they might rival the Aztec 12 in their radiance and disposition, but yet usually finishing off the job with an impersonal demeanor that ends up reinforcing the status quo and even confusing other people. As far as the Aztec 13 is concerned, this would simply be a part of their ‘internal air-conditioning system’, which allows them to cool off, and thereafter slip away in the wake of the ongoing events of public commotion. They are highly conscientious about the ‘closing act’, and for this reason they make a practice of ‘turning themselves on and off regularly’ as a part of their systematic approach to human affairs.
For this reason, they can be generally impersonal people, who manage to supersede the public situation with their professional success story and statuesque performance. For that matter, they feel they have a lesson to teach with regards to the function of personal performances in the realm of public roles and activities. They can be harsh in this endeavor, and somewhat cold and austere, as a reminder to the visitors abroad about the cool dry air up around the peaks of success. In some cases, their roles are indeed larger-than-life, when being in a position from which they can often demonstrate the role of transformation for a society at large, ‘initiating the movement’ into a new age of freedom and possibilities, via their ability to let go and surrender to the new prevailing situation. It is this connection with transformational movement for which the Aztec 13 was linked to the Milky Way goddess Citlalinque, whose luminous transitory image that moved across the sky, and was to be a symbol of both birth and transformation, from which all other light sources were perceived to have emerged from.
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Exploring the differences between the Numbers of the Corrected Count and the Mayan GMT
Below is the number series from Aztec Corrected Count, in comparison to Mayan Wandering Year linear count correlations or (GMT), which point out the differences with the 13-numbers beginning with the 52-year period that began in 1923 to 1975, which were the years of 2-Reed on the Mexica-Azteca Count from Tenochtitlan. Below it can be seen that the Aztec 1, is the Mayan 10, and the series continues downward from there. The Aztec 7 then corresponds to what is the Mayan 3 (GMT) in between that 52-year count of the Aztec Calendar. Finally, we see that the Aztec 13 corresponds to the Mayan 9 (GMT). Some of these comparisons are negotiable; for instance are the Aztec rulers of the numbers actually in synchronization with the Mayan (GMT) count? The Maya generally have not given us rulerships for their number system, or at least they were not recorded efficiently since the conquest.
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Below is the number series from Aztec Corrected Count, in comparison to Mayan Wandering Year linear count correlations or (GMT), which point out the differences with the 13-numbers beginning with the 52-year period that began in 1923 to 1975, which were the years of 2-Reed on the Mexica-Azteca Count from Tenochtitlan. Below it can be seen that the Aztec 1, is the Mayan 10, and the series continues downward from there. The Aztec 7 then corresponds to what is the Mayan 3 (GMT) in between that 52-year count of the Aztec Calendar. Finally, we see that the Aztec 13 corresponds to the Mayan 9 (GMT). Some of these comparisons are negotiable; for instance are the Aztec rulers of the numbers actually in synchronization with the Mayan (GMT) count? The Maya generally have not given us rulerships for their number system, or at least they were not recorded efficiently since the conquest.
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Most of the comparisons for the two differing counts are negotiable, and such practices and outcomes are all too often the vague nature of astrology. However, in this author’s opinion there are some discreet differences that actually help to separate the two. The clearest case is that which separates the nature of the Aztec 11 from the Mayan 7. The ruler of the “Mesoamerican 7,” is Xochipilli or (Flower Prince), no doubt other systems would express such an idea. Again, the Maya did not leave us their number-to-deity roaster. Therefore, it is clear in this case that the Aztec 11 is not the Mayan 7 (GMT), or what would be the poetic “Flower Lord of Music and Celebration.” Any dignified and aware astrologer who is studying the GMT format could tell us that the individuals who are born on these days (of the Mayan 7 in the years between 1923 to 1975) are extremely blunt and selfish in their approach to political power, and social justification. They seek the advantage in communication sarcastically throughout their lives, and only piece by piece, do they begin to transform themselves little by little – and begin to actually grow up a bit.
There are several examples of this to be found among celebrities. One of these examples, who no doubt will never grow up is Ted Nugent, (11-Vulture CC) whose career as a musician and an aspiring politician does little to show an affiliation with the “Mesoamerican Flower Prince.” Also, in this miserable category of aspiring Gun-Slinging Politicians is that of the likes of Sara Palin (11-Jaguar CC). Her off stage antics are considered extremely coarse, erratic, and even unmanageable. Another example of somewhat capricious temperament that has none the less fallen into the enlightened mood of personal growth is that of the likes of David Crosby of CSN, (11-Flint CC). He used to have, somewhat kind of a reputation. Still there are other examples.
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Alex Jones is pure politics and he has been known for very erratic tactics and forms of behavior, which this author in personal experiences has seen among many local Aztec 11’s personally, who hold positions of power and management, and who are very rude and ruthless in their dealings with others. Also, naturally there is to be found difficulty, confusion, and extremism, in matters of religion with this Aztec 11. This kind of behavior is not Xochipilli; rather it was instead understood in the ancient Mesoamerican Astrology as the inconsistent and erratic loyalties of the Lord of the Land of the Dead, “Mictlantecuhtli.” Quite literally, it (the Aztec 11) is the "disintegration of the Aztec 7-Flower Prince," and its inherent principal of peaceful resolution, and self containment. This author feels that these examples should explain the differences between the two contrasting astrological chronologies of what is here being called the “Aztec Corrected Count,” and the “Mayan GMT.”
However, that is only for the years between 1923 and 1975. After November of the year 1975, there of course was a New Fire Ceremony, which the specific details of, are to be found included in a separate chapter within this site. In the year of 1975 (2-Reed) “12-Blank White Days,” were added to realign the Mesoamerican Calendar Cycles with the tropical year. The result then was naming the day of November 16th 1975 as the tonalli date of 5-Flint, after the terminating date of 4-Movement on November 3rd 1975. This correction then altered the alignment to the Mayan Linear Wandering Year Slip Cycle or (GMT). After that and now currently, the Aztec 1 corresponds to the Mayan 9-GMT. Furthermore, because of the addition of 12-days the alignment of the 20-day signs between the two counts changed as well, where as in the previous case they were the same for the 20-day count.
After that as it is now currently, the Aztec Corrected Count day sign of Alligator, corresponds to the Mayan GMT-sign of Ben or (Reed). Briefly, this author will attempt to describe the difference between the two contrasting chronologies of the 20-day signs from the Corrected Count of 1975 to 2027, and the Mayan Slip Cycle. For this, we shall use none other than the likeness of the entertainer Britney Spears born December 2nd 1981. Actually, for anyone who is familiar with the 6th astrological tonalli-sign of Miquiztli (Death) or Turtle, from the previous 52-year cycle, they will also inevitably have to admit that this individual bears some resemblance to that sign. On the Corrected Count, she is in fact just that being born on the tonalli-date sign 3-Turtle (Death). Her highly changeable emotional nature, and as well as specifically her changeable physical appearance, tends to justify the conclusion and perception of this particular tonalli as “Miquiztli.” Her beauty is attractive but somewhat odd, and also different in the very same sense that this particular tonalli of the “Turtle,” will often demonstrate in other females as well. On the GMT, she is 11-Etznab or (Turkey-Flint).
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However, it is here precisely at these crossroads of the 20-day signs between the Corrected Count, and the GMT-Slip Cycle that this author is willing to admit to a significant bleed through within perception and influence, which can be found between the two chronologies. Also, it would seem that a linear Slip Cycle would in fact serve well here to bridge the gap of the generations who exist together among a 104-year period, so that both contrasts demonstrated between the two chronologies can be observed.
For that matter, this author has observed these personally, and has also been surprised by the inherent corresponding correlations, since currently the directional east, west, north, and south, assignments of the 20-signs are now aligned between the two counts. After the New Fire Celebration approaching in 2027, this will all change however, and this will be the time of the true test for the individuals who are born after those years of 2027 and beyond. This is because the similarities created by the directional correspondences will no longer occur after the recommended “14-Blank White Days,” are added after the day-tonalli of 4-Movement on November 2nd 2027. After this point, on the midnight hour of November 17th 2027 will begin the day-tonalli of 5-Flint, and the Mayan-GMT will then be 1-Kan or, (Lizard).
Finding your Mesoamerican birth date for the Corrected Count is simple when using the convenience of Internet Calculators available for the Mayan GMT-Linear Wandering Year Slip Cycle. Simply go to this address:
http://www.mayan-calendar.com/calc.html
From there enter your date of birth in the numeric calculator entry, with the default 584,283 GMT-correlation. After you have found the tonalli-date near the bottom expressed in the Mayan Yukatec language to the bottom right of the page, where it says Tzolkin; observe the number and date name of the cycle. This is your date on the Mayan-GMT Slip Cycle. Then simply go below to this page here and observe the numeric correspondences between the two calendar correlations as expressed in terms of the Aztec Language, (to the Left) and the Mayan Language (to the Right) for the numbers. If you were born between the years of 1923 and 1975 your 20-day sign is the same for both correlations, therefore you need only simply calibrate the Aztec number from the Mayan number by comparing Right (Mayan) to Left (Aztec).
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If you were born after November of 1975, both your ‘date’ and ‘number’ will differ. Therefore, again with the number and sign charts below, simply compare the Right (Mayan), to Left (Aztec) correspondences for the years of 1975 to 2027. If one might be wondering about those who are born within the sets of “Blank White Days,” or if perhaps you are one of those people who was born in between the dates of November 3rd and November 16th 1975, just keep in mind that the Mexica-Azteca are famous for moving the ceremony over from the previous last year. This in essence means that the correction already conceptually happened in the year before or, 1974 in this case. Therefore, just keep using the same 20-day sign dates as expressed by the Internet Mayan Calculator for those 12-days, and simply convert the number. It would be in essence like counting those particular 12-days twice in row.
While this may not sound practical, it is nonetheless a humane practice, as in the ancient tradition those who were born on one of these “Blank White Days,” were simply given the name of the New Fire Ceremony. This is specifically outlined in the 7th Book of the Florentine Codice, and therefore due to its pertinence will be outlined here once again from the chapter on the New Fire Ceremony:
And [as for] the pregnant women who had been feared, if any of them gave birth to and bore a child; if a boy was born as her child, they named him Molpilli, Xuihtlalpil, Xiuhtzitzqui, Xiuhlti, Texiuh, Xiuhtlatlac, Quetzalxiuh, Xiuhquen, etc. And if [it was] a girl, Xiuhnenetl, Xiuhcue, Xiuhcozol, etc.
Sahagun. Book VII Florentine Codex. p.31
These statements above were being made specifically in reference to the New Fire Ceremony, and its practice. Furthermore, it is also noted and well known that those born towards the end of the year upon one of the 5-Nemontemi also received the name of that particular ceremony as explained earlier above. However, when less attention is given over to the meaning of the “Mayan Haab,” and the “Aztec Metztli,” or the 20-day ceremonies (as is now currently the case) then we can forget about the meaning of the 5-unlucky days. This would also mean that when one sees the result of 5-Uayab on Mayan Calculators that it can also be disregarded – for the most part, since the 5-unlucky dates will differ per the Aztec Corrected Count (which occur in February) and the Mayan Slip Cycle, would occur every 360-days. Good luck with this procedure listed below, and if there are any questions I am available thru email:
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Aztec Corrected Count (1923 to 1975) Mayan Wandering Year Slip Cycle (GMT)
1. CE 10. Luan
2. OME 11. Buluc
3. YEI 12. Lahca
4. NAHUI 13. Oxlaun
5. MACUILLI 1. Hun
6. CHICUACEN 2. Caa
7. CHICOME 3. Ox
8. CHICUYEI 4. Can
9. CHICONAHUI 5. Hoo
10. MATLACTLI 6. Uac
11. MATLACTLI-ONCE 7. Uuc
12. MATLACTLI-OMOME 8. Uaxac
13. MATLACTLI-OMEYIE 9. Bolon
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Aztec Corrected Count Numbers (1975 to 2027) Mayan Wandering Year Slip Cycle Numbers
1. CE 9. Bolon
2. OME 10. Luan
3. YEI 11. Buluc
4. NAHUI 12. Lahca
5. MACUILLI 13. Oxlaun
6. CHICUACEN 1. Hun
7. CHICOME 2. Caa
8. CHICUYEI 3. Ox
9. CHICONAHUI 4. Can
10. MATLACTLI 5. Hoo
11. MATLACTLI-ONCE 6. Uac
12. MATLACTLI-OMOME 7. Uuc
13. MATLACTLI-OMEYIE 8. Uaxac
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Aztec Corrected Count 20 Signs (1975 to 2027) Mayan Wandering Year for Corresponding 20 signs
CIPACTLI Ben
EHECATL Ix
CALLI Men
CUETZPALLIN Cib
COATL Caban
MIQUIZTLI/AYOTL Etznab
MAZATL Cauac
TOCHTLI Ahau
ATL Imix
ITZCUINTLI Ik
OZOMATLI Akbal
MALLINALI Can
ACATL Chicchan
OCELOTL Cimi
CUAHUTLI Manik
COZCACUHAUTLI Lamat
OLLIN Muluk
TECPATL Oc
QUIAHUITL Chuen
XOCHITL Eb
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The 20-day cycle and the Trine of 20/12
In the previous chapter we discussed the most probable origin of the 20-day cycle as being a result of the division of the year into 18-periods, which in turn were brought about through the knowledge of the Saros cycle, and also as well the lunar nodes cycle in general, which makes a complete revolution in about 6,760 days or 26 X the 260-day cycle of the Tonalpoualli. While the source origin of the 20-day period may be debatable, any effort to finally understand the inherent astrologic aspects of the 20-day cycle must comply with the horizontal nature of the 20-day circuit, as is displayed on the Aztec Sunstone, which is known to have laid flat on the ground with the sign of the Alligator (Cipactli) pointing east. In turn, the sign of Death (Miquiztli), points to the north, and the Monkey or (Ozomahtli) points to the west, and then finally the sign of the Vulture, or (Cozcacuahuatli) points to the south. The aspect of the two birds of the Eagle and the Vulture located in the Southern direction is also an indicator of the zenith, or midhaven, were various astral bodies such as the sun behave like birds to finally reach the apex of the skies around the times of noon and the afternoon.
To the opposite direction, in the north where the two symbols of the Serpent and the Turtle-Death dualities are located, it can be seen where this area is to be understood as the nadir of the earth, or the midnight hour when the sun reaches that point. For this matter, it should come to be understood that the 20-day cycle is in actuality a directional compass of hourly time, just as surely as it had also become a measure for the daily passage of time as well.
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In the previous chapter we discussed the most probable origin of the 20-day cycle as being a result of the division of the year into 18-periods, which in turn were brought about through the knowledge of the Saros cycle, and also as well the lunar nodes cycle in general, which makes a complete revolution in about 6,760 days or 26 X the 260-day cycle of the Tonalpoualli. While the source origin of the 20-day period may be debatable, any effort to finally understand the inherent astrologic aspects of the 20-day cycle must comply with the horizontal nature of the 20-day circuit, as is displayed on the Aztec Sunstone, which is known to have laid flat on the ground with the sign of the Alligator (Cipactli) pointing east. In turn, the sign of Death (Miquiztli), points to the north, and the Monkey or (Ozomahtli) points to the west, and then finally the sign of the Vulture, or (Cozcacuahuatli) points to the south. The aspect of the two birds of the Eagle and the Vulture located in the Southern direction is also an indicator of the zenith, or midhaven, were various astral bodies such as the sun behave like birds to finally reach the apex of the skies around the times of noon and the afternoon.
To the opposite direction, in the north where the two symbols of the Serpent and the Turtle-Death dualities are located, it can be seen where this area is to be understood as the nadir of the earth, or the midnight hour when the sun reaches that point. For this matter, it should come to be understood that the 20-day cycle is in actuality a directional compass of hourly time, just as surely as it had also become a measure for the daily passage of time as well.
15
Recently, this author has refined and outlined a set of astrological correspondences within the 20-day cycle, which blend evenly with the 12-houses of the earth, and 12-signs of the zodiac together in an extrapolated composition that can improve our knowledge and understanding of Mesoamerica's unique 20-day time period. As the creator of this set of correspondences, I have come to call this composition the “Trine of 20/12.” Actually, the initial conception of mine originally goes all the way back to the year 2003, and is now more fully understood as being related to the composition of an ancient astrological pattern, which involves the trine aspect of 120° that is found between the 12-signs of western zodiac, and the 12-horizontal houses of the earth. Within the midnight hours, just before the time of the spring equinox, (appropriately just around the time of the Aztec New Year) sometime around 12 a.m. in the morning, the sign/constellation of Pisces will be within the cusp of the fourth house; i.e. also known as the nadir or the Astrological House of midnight.
Finally, when the horizontal nature of the 20-day cycle or “Cempoualli,” meaning, ‘complete day count’ is finally considered as a fact, and related to the motions of the heavens and the passage of time in the horizontal sense, we can then begin to imagine the 20-day cycle in a harmonious sequencing with the heavens during the annual completion of the seasons. From out of this contraption of astrological correspondences, between the heavens and the 20-day circuit, emerges the principle alignment that puts the Galactic Center of Sagittarius in an alignment with the first sign of the Cempoualli, being the Alligator. Ever since the promotion of the theory about the nature and meaning of the year 2012 and its alleged correlation to the Mayan calendar has been published, millions of people have become more and more aware about the Alligator constellation within the Milky Way, which combines with the Galactic Center to appear as a massive Alligator in the midst of the act of primeval consumption.
As it would turn out that when the Cempoualli is considered as a horizontal timekeeper, at least one of the stellar correspondences to the Alligator Tonalli Sign is certainly in the area of Galactic Center. However, there are other stellar correspondences involved, and getting used to these multiple variations of astrological combinations in relation to the variability of stellar constellations is essential to the technique of all astrology, and including that which is specifically engendered by Mesoamerican timekeeping.
The traditional rulerships of the 20-day cycle are listed below, which have their incorporation with the 9- Lords of Night, and the 13-Lords of Day, as is listed in the Tonalamatl.
1. Alligator – Tonacatecuhtli: Lord of our Subsistence
2. Wind – Quetzalcoatl: Feathered Serpent, Lord of Wind
3. House – Tepeyollotl: Mountain Heart, Midnight Sun Eruption Deity
4. Lizard – Huehuecoyotl: Laughing Drum Coyote, Lord of Festivities
5. Serpent – Chalchiuhtlique: Water Goddess
6. Death/Turtle – Tecciztecatl: Conch Shell Sea Crab Deity
7. Deer – Tlaloc: Lord of Rains and Thunderous Eruptions
8. Rabbit – Mayahual: Maguey Goddess of Drunkenness
9. Water – Xiuhtecuhtli: Old Fire Lord at the earth’s center
10. Dog – Mictlantecuhtli: Lord of the Land of the Dead
11. Monkey – Xochipilli: Flower Prince, Lord of Music
12. Grass – Patecatl: Medicine God, Healing Deity
13. Reed – Tezcatlipoca: Smoking Mirror, Lord of Provinces
14. Jaguar – Tlazolteotl: Filth Goddess of Sex and Birthing
15. Eagle – Xipe Totec: Flayed God of Spring and Resurrections
16. Vulture – Itzpapalotl: Obsidian Butterfly, Fire Goddess
17. Movement – Xolotl: Twin Deity, Evening Star Duality
18. Flint /Turkey – Chalchiuhtotolin: Jeweled Turkey Deity, Lord of Battles
19. Rain – Tonatiuh: Sun God or, Chantico: Goddess of the Hearth Fire
20. Flower – Xochiquetzal: Flower Feather, Precious Lady of Renewals
1. Alligator – Tonacatecuhtli: Lord of our Subsistence
2. Wind – Quetzalcoatl: Feathered Serpent, Lord of Wind
3. House – Tepeyollotl: Mountain Heart, Midnight Sun Eruption Deity
4. Lizard – Huehuecoyotl: Laughing Drum Coyote, Lord of Festivities
5. Serpent – Chalchiuhtlique: Water Goddess
6. Death/Turtle – Tecciztecatl: Conch Shell Sea Crab Deity
7. Deer – Tlaloc: Lord of Rains and Thunderous Eruptions
8. Rabbit – Mayahual: Maguey Goddess of Drunkenness
9. Water – Xiuhtecuhtli: Old Fire Lord at the earth’s center
10. Dog – Mictlantecuhtli: Lord of the Land of the Dead
11. Monkey – Xochipilli: Flower Prince, Lord of Music
12. Grass – Patecatl: Medicine God, Healing Deity
13. Reed – Tezcatlipoca: Smoking Mirror, Lord of Provinces
14. Jaguar – Tlazolteotl: Filth Goddess of Sex and Birthing
15. Eagle – Xipe Totec: Flayed God of Spring and Resurrections
16. Vulture – Itzpapalotl: Obsidian Butterfly, Fire Goddess
17. Movement – Xolotl: Twin Deity, Evening Star Duality
18. Flint /Turkey – Chalchiuhtotolin: Jeweled Turkey Deity, Lord of Battles
19. Rain – Tonatiuh: Sun God or, Chantico: Goddess of the Hearth Fire
20. Flower – Xochiquetzal: Flower Feather, Precious Lady of Renewals
1. Cipactli- Alligator: Prerogatives. (First House) Sagittarius: Obsessed with their own personal autonomy, these people base their feelings of self-worth on an imagined ability to control and manage most all of the situations within the vicinity of their personal foundations. They use their maternal instinct to foster management ability, with the insistence of their personal territorial rights and freedoms, which if were truly justified should then also belong to everyone involved in their whereabouts. Many of these people need to be told when to let up on others due to their misinterpretation of personal power in shared territories. When they see some amount of change, or other kinds of affairs taking place that seem to be exceeding their control they can become reactive towards others while exploding into an authoritive tantrum. When their energy is focused without any perceived hindrances they can then center in on their work of maintaining the integrity of their material world as a symbol of their personal ability to control their outcome of their lifestyle. Their materialistic disposition also indicates an obsession with the affairs of the status quo, and the ability to demonstrate one’s personal image in a public setting.
Ehecatl-Wind: Expression. (First House) Sagittarius: The 2nd sign of Wind reacts with a solution to the former sign of the Alligator by allowing oneself and others the ability to freely communicate in artistically variegated ways, which reinforces the pure indigenous soul purpose to expand freely, and move about like the wind in the mentally focused realms for the purpose of social growth and communication. Their multifaceted interests allow them to relate to a wide and diverse group of people, insisting once again on the freeform pursuit of human interests, as life is seen by them as principally a human realm of interaction. In short, the natives of the sign Wind are indeed ‘a people’s kind of person’. For that matter, many of them may be fashion conscious in some way, and much given to the artistic decoration of the home to entertain friends and family in large social parties. Some may be too attached to process of absorbing personal experience off of others as a form of enlightenment that is found within the learning process of sharing. Waiting for this kind of freeform enlightenment from others may challenge them to answer up to their own needs and responsibilities, and make a greater effort towards growth and educated personal transformations that can loan direction.
Calli-House: Consolidated Effort. (Second House) Capricorn: The 3rd sign of House reacts to the former sign of Wind, with a practical solution towards personal action, which preserves the more useful elements of ideas and mental abilities, which in turn help them to concentrate their thoughts and desires into the blueprints and frameworks that will allow for personal power to be obtained in the hopes of becoming the community leaders who can reinforce balance and structure. Like the image of a house or a large building, their presence is often large and imposing, which is also indicative of a somewhat secretive charisma surrounding them. Many of these types are aware of their personal power on this level, and seek to bring about their ultimate fulfillment through financial endeavors that will provide rank over others. Their subtle approach to human relationships is a part of their overall structured approach to life, which is designed to guarantee specific outcomes, and some may not deny being a little bit sly from time to time in order to get their way. This subtle approach can amount to an isolated mental nature, which is surly to develop into a kind of mental rigidity that believes it is supposed to see the outcomes that have been expected. Naturally, this may lead into disappointments that demand a personal self-analysis and restructuring. Despite an apparent obsession with the material world, their mental nature is nonetheless deep and thoughtful towards others when they are not so focused on their need for success.
Cuetzpallin-Lizard: Exploration. (Third House) Aquarius: The 4th sign of the Lizard reacts to the former sign of House, with the solution of a more in-depth personal introspection, which allows the individual to exceed the boundaries of socially manufactured standards, with the liberal investigations that allow for unique considerations to more commonly held conclusions. These are executed with personal goals and freedoms that explore both the mental and physical realms, which help in setting a standard that deviates from the status quo for others to follow as well. Sometimes these personal explorations may break ground in the mental arena, but traditionally the sign is noted for promiscuity so that sexual activity may be part of the goal of transformation. The Lizard tends to be a solitary animal, so that the human manifestation can exemplify an isolated nature, which in turn becomes the foundation for developing a unique mental nature of personalized awareness. This kind of awareness becomes the promotion of a liberal stance toward personal goals of fulfillment in the world community. For that matter, they often can make their personal promotion in the realm of the performing arts, and considering this signs affiliation with the ancient art of dance, they may be found doing just that as a matter of their ecstatic fulfillment. They are very serious about the quality of their lives from a transformational perspective, and want to assure themselves the deep satisfaction of rare experiences that expand the consciousness. Their main motive may be an education that serves on an enduring personal level of freedom and exploration.
Coatl-Serpent: Survival Intent. (Third House) Aquarius: The 5th sign of Serpentreacts to the former sign of the Lizard by acquiring practical standards, which gear mental exploration and energy towards the more common place social goals, and the necessities that guarantee survival and longevity. For this matter, they are strong willed and highly determined in their personal efforts towards self-preservation. With an already aloof presence that can easily negate the distractions of others, they are well on their way to achieve their aims at self-substantiation. Many of these people do indeed reflect the Serpents physical nature with a rather thin physique, and a facial feature or two that truly looks “Serpent-like,” making them the easiest tonalli-sign to identify of all the 20 found within the ring of the Cemilhuitlapohualli. Along with a great deal of mental energy, they also usually possess emotional drive as well; though of course they are noted for their often dry response to others emotional needs. Despite this trait, they may nonetheless pursue leadership positions that require in depth personal responses to others people’s problems, and needed transformation, by volunteering their own personal transformation in the process. This makes them susceptible to change, which they learn and accept willingly with a detachment that is the major force and focus point in their lives. Despite the secretive image of the reptile, people born on this sign are nonetheless quite socially acquired to seeking the spotlight of attention for their personal growth and fulfillment.
Ayotl-Turtle/Death: Rest. (Fourth House) Pisces: The6th sign of the Turtle (traditionally known as Death or Miquiztli) reacts to the former sign of the Serpent by denouncing standards that insist on formal gatherings, and open social intervention by instead insisting to preserve oneself through the protective shells of individuality and personal enclosures, which are at once both physical and psychological. Security conscious would describe this sign, since it really is their most consistent mental focus. In some cases a materialistic tendencies may develop, but it would really only be an intended link to the social arena, which they often make highly specific attempts at keeping in touch with, for the purpose of subverting their inherent natures. For that matter, they can become quite egotistical since they live in a world that is pretty much all their own, and like others, they need desperately the outlet of personal self-expression to reveal the intricate world that lives within. Communication hindrances can complicate the process however, causing some of them to be rather sarcastic in personal interactions, implying of course that they advertise the feeling of being uselessly bothered by the relationships around them. To make up for this feeling of adversity found in personal relationships, they aim instead at mass community projects and relationships where they can more effectively express their idealistic philanthropic intentions that can often fail to take effect in the more immediate surroundings. They would much rather not show their emotions, and people often are left wondering if they actually have any. Thus nurturing the collective community becomes their most rewarding personal theme, where they can substitute their personal effect. Note: that the 6th sign of "Miquiztli," need no longer be regarded strictly as the symbol of Death, as it was traditionally known to originally contain the animal double of the Turtle archetype, which was referred to in the Nahuatl as "Ayotl." Proof for this statement is to be found in the Codex Cospi at this address: http://www.famsi.org/research/graz/cospi/img_page23.html
Mazatl-Deer: Communion. (Fourth House) Pisces: The 7th sign of the Deer reacts to the former sign of the Turtle by initiating and preserving social tradition, which often includes the celebration of food on special occasions and holidays for the manner of acquiring and creating family conscious, and mass community value systems. Where the Turtle refuses to speak, the Deer speaks out, and the Deer can be very vocal when they feel their personal psychological territory has been intruded upon. For that matter, it can be stated that they are extremely protective of themselves and their family’s territory, pointing out their attachment to traditional values and relationships that reinforce their personal situation, and role of fulfillment within community interactions. Children often become the focus point within such roles that demand some degree of command and accountability; engendering what finally amounts to a kind of personal authority, which is in fact what the Deer is looking for. Thus, in truth the Deer fulfills the traditional role of the parent, one that is both expanding and restricting at once. As a matter of having a traditional grasp on life and its fulfillment, extreme sexuality with the physical partner, which then will lead to family expansion, is definitely of their agenda. Along with this kind of ‘animal instinct’ also comes an obsession with eating in all of its forms and its delights, bridging the way towards special ceremonies and gatherings where food becomes the official sacrament. They are very much attached to the ideal of their community and nation, and will in all cases fight for the rights and principals of their personal foundations; (and others) to such an extent in fact that others may consider them extreme in their persuasions about their feeling of righteousness in the idealistic land of the free.
Tochtli-Rabbit: Friction. (Fifth House) Aries: The 8th sign of the Rabbit reacts to the former sign of the Deer by initiating commercial and political enterprises within community ventures, as a source of personal stamina and independence that are meant to reinforce community value systems thru the promotion of ideals and products. The inherent nervousness of this sign makes them just slightly less socially inclined when compared to the Deer, but instead more manipulative and fulfilled thru the activities of cultural exchange rather than in deliberate social support. In fact, it is rather a good challenge or fight that justifies the emotions that are engendered by a relationship, which the Rabbit uses to judge and accentuate the value its personal relationships with. Thus, it is the matter of interpersonal competition that spurs the Rabbit on to the greater pastures of success that it seeks; sometimes this can work against their own interests and indeed for those around them too. Their nervous energy needs an outlet however, and personal relationships are the most immediate objects to effect. In the positive sense, there could be much sharing and exchange in order to reinforce the purpose of the relationship, on the negative the relationship may simply become a materialistic objective that is used to test their authoritive persuasion. Focus on the materialistic world gives them an objective to center with, giving way to social manipulation and bartering as a kind of ongoing personal hobby. The feminine side of this sign is indeed related to childbearing, and many woman of this sign can be found working in nurseries. The best aspects of this sign may indeed be found within its feminine influence, creating a less aggressive individual in most cases.
Atl-Water: Emotion. (Sixth House) Taurus: The 9th sign of Water reacts to the former sign of the Rabbit with self-directed causes and personal creations that may deviate from the norm of community acceptance, and which may include antisocial behaviors and attitudes that are meant to preserve personal dignity. The person born on the day of water is very conscientious about the premonitions of territory that are found among groups of people; either at large or within smaller enclosures. This trait is a result of their deep-seated emotions, which when aroused can cause a great deal of excitement within them, which is then refocused on the exterior source. This tendency comes to describe the typical definition of the sign of water as being a “psychic tug-of-war.” This is a kind of tug-of-war for which often that the persons born under this sign do not mind initiating just in order to show their stance. However, sometimes they are very conscientious of this psychic tug-of-war that may be created, and thus they choose their friends carefully. Traditionally, the sign of water was a symbol of the “passage through life,” all throughout Mesoamerican astrological observances. For that matter, the sign is symbolic of breaking through barriers and even passing tests; meaning that it is a sign of beginnings. When this generative element is translated from within the human personality, they can be symbols of great energy and undaunted enthusiasm. However, when this is reversed, the sign is lacking energy completely and is all washed up.
Itzcuintli-Dog. Loyalty. (Sixth House) Taurus: The 10th sign of the Dog reacts to former sign of Water with a sustained effort in relationships, which can guarantee cooperation thru sacrifice within the family, and the ability to be team players in more public oriented affairs. The dog is an ancient symbol of the companion on the path of life, and therefore is very much interconnected with the former sign of Water, as it is demonstrated in most all ancient mythologies that the archetypal Dog takes the Dead across the waters of the underworld. This universal mythology is related to the star Sirius, and it’s positioning within the Milky Way, and the meaning of the setting sun.
This role is reinforced on a human level, by a concept of loyalty that is often practiced by people born under this sign. Of course, it would seem that given typical human nature, that just such an exact precise reversal on this concept of loyalty may indeed emerge instead. Thus for that matter, the sign can veer in between the two extremes of both loyalty and disloyalty, all of which depend on their state of emotional maturity. Because in our world, much of what we call loyalty depends on territorial rights and dependences, it is precisely in this area of territory for which the Dog may have to come to terms with its owners or superiors.
For that matter, they often feel comfortable with the traditional association of the Father and Child relationship, and will seek the security and benefits that are available from those roles; often through business and other inherited ancestral pathways of activity. Outside of the family, they may only want to be their own authority with their own rules. This can be a source of disrespect to others if they cannot come to terms with the agreement of power. Collectively the sign is related to political stratification.
This role is reinforced on a human level, by a concept of loyalty that is often practiced by people born under this sign. Of course, it would seem that given typical human nature, that just such an exact precise reversal on this concept of loyalty may indeed emerge instead. Thus for that matter, the sign can veer in between the two extremes of both loyalty and disloyalty, all of which depend on their state of emotional maturity. Because in our world, much of what we call loyalty depends on territorial rights and dependences, it is precisely in this area of territory for which the Dog may have to come to terms with its owners or superiors.
For that matter, they often feel comfortable with the traditional association of the Father and Child relationship, and will seek the security and benefits that are available from those roles; often through business and other inherited ancestral pathways of activity. Outside of the family, they may only want to be their own authority with their own rules. This can be a source of disrespect to others if they cannot come to terms with the agreement of power. Collectively the sign is related to political stratification.
Ozomahtli-Monkey: Social Functionality. (Seventh House) Gemini: The 11th sign of the Monkey reacts to the former sign of the Dog by initiating relationships abroad thru creative and business enterprises, which confers role playing as being a key component in all human activities. The Monkey is the sign of the merchant in ancient Mesoamerica, who of which was also a performer of many various kinds of deeds and displays of knowledge that were sold abroad throughout the lands as both a product, and as well as a form of religion. This kind of activity led to the expansion of Mesoamerica, integrating many different peoples throughout the land at different times throughout the millennia.
For that matter, the Monkey has a lighthearted sense of social creativity, which can be the very integration of strangers. For this reason, it can be said that people born under the designation of this sign are interested in strangers and their foreign traditions. This may not always be in a deep and religious way however, but perhaps more in a superficially social way that garners interest about the people around them. These apparent differences in society, and its distinctive behaviors would include the opposite sex. Therefore, the monkey could be said to be a sign of interrelating contrasts, which through various kinds of dexterity amount to homogenize into a creative whole.
Thus, the Monkey may be found among large groups of highly differentiated people, who are amalgamating into a whole under the banner of a new common culture. This new common culture is the artistic tradition that binds them together, usually found in the form of music. Consequently, it is the practice of music, which usually includes the interruption of loud and wild parties that can be a subject of complaint. Collectively, this is the social activity of the Monkey sign as a form of group endeavor that brings together a realization of community participation and performance. For that matter, people born under the sign are attracted to the crowds and may be more interested in the large crowds than the individuals who compose of those crowds; making them to appear distant at times. Nonetheless, it is the need to be the center of attention within these large crowds that is most important to them.
For that matter, the Monkey has a lighthearted sense of social creativity, which can be the very integration of strangers. For this reason, it can be said that people born under the designation of this sign are interested in strangers and their foreign traditions. This may not always be in a deep and religious way however, but perhaps more in a superficially social way that garners interest about the people around them. These apparent differences in society, and its distinctive behaviors would include the opposite sex. Therefore, the monkey could be said to be a sign of interrelating contrasts, which through various kinds of dexterity amount to homogenize into a creative whole.
Thus, the Monkey may be found among large groups of highly differentiated people, who are amalgamating into a whole under the banner of a new common culture. This new common culture is the artistic tradition that binds them together, usually found in the form of music. Consequently, it is the practice of music, which usually includes the interruption of loud and wild parties that can be a subject of complaint. Collectively, this is the social activity of the Monkey sign as a form of group endeavor that brings together a realization of community participation and performance. For that matter, people born under the sign are attracted to the crowds and may be more interested in the large crowds than the individuals who compose of those crowds; making them to appear distant at times. Nonetheless, it is the need to be the center of attention within these large crowds that is most important to them.
Malinalli-Grass: Cooperation. (Seventh House) Gemini: The 12th sign of Grass reacts to the former sign of the Monkey by maintaining a pleasant composure and servitude within community interactions. The tranquil pace and civil composure of the people who are born on this day of Grass would amount to the prospect of this sign being referred to as the “Butterfly of the Mesoamerican Cemilhuitlapohualli.” They tend to relate to people quite well and independently, undistracted by collective judgments about others. This is no doubt because they are usually quite relaxed about their position within the community, and with the reality of other people’s presence as well. Through their actions it can be seen that relationships are quite important to them, and just as certainly that the symbol of Grass is a representation of ground-ward foundations, so then it is to be the meaning of all human relationships in the life of mankind as well – man serves man within the foundations of evolving human existence.
The most basic front of these people is found within an easy-going characteristic, but it is quite well known that the sign is capable of hiding feelings of hurt and manipulation, which can amount to a poisonous form of Grass indeed. They can become sensitive, revealing an emotionally fragile nature that is hurt by personal criticism. When the general human content of such criticism in relationships is not understood by them, they can become somewhat immature in their reactions towards others with extreme measures taken up against the relationship.
For that matter, it may be true that they are actually better at handling relationships when there is a certain degree of harmony already involved. If distractions occur, many of these people tend to reinforce the trend, which can seem like a subtle form of punishment by them. This reveals a subtle form of domination on their part, which can amount to a formal type of psychic manipulation. However generally, they are indeed to be understood as the most carefree and unopposed sign of all the 20-signs of the Mesoamerican Cemilhuitlapohualli. They are hard workers and can be very ambitious, which is no doubt is a socially driven quality. This aspect of “social ambition,” is brought forth with a high degree of clarity for all 13-signs that are generated under the sign of 1-Grass, which produces people who seek to excel in maintaining their own personal business oriented foundations and financial prosperity.
The most basic front of these people is found within an easy-going characteristic, but it is quite well known that the sign is capable of hiding feelings of hurt and manipulation, which can amount to a poisonous form of Grass indeed. They can become sensitive, revealing an emotionally fragile nature that is hurt by personal criticism. When the general human content of such criticism in relationships is not understood by them, they can become somewhat immature in their reactions towards others with extreme measures taken up against the relationship.
For that matter, it may be true that they are actually better at handling relationships when there is a certain degree of harmony already involved. If distractions occur, many of these people tend to reinforce the trend, which can seem like a subtle form of punishment by them. This reveals a subtle form of domination on their part, which can amount to a formal type of psychic manipulation. However generally, they are indeed to be understood as the most carefree and unopposed sign of all the 20-signs of the Mesoamerican Cemilhuitlapohualli. They are hard workers and can be very ambitious, which is no doubt is a socially driven quality. This aspect of “social ambition,” is brought forth with a high degree of clarity for all 13-signs that are generated under the sign of 1-Grass, which produces people who seek to excel in maintaining their own personal business oriented foundations and financial prosperity.
Acatl-Reed: Personal Integrity. (Eighth House) Cancer: The 13th sign of the Reed reacts to the former sign of Grass by maintaining personal belief systems and behaviors in the wake of conflicting social viewpoints that may interfere with individual progress. The sign of the Reed in ancient Mesoamerican history is related to the growth of the corn plant, and therefore to the upward growing image of man as well. Later, this then became instead, the symbol of the Reed plant which grows out of the waters of the lake; noting in both cases the germinating aspects of water and seed. The watery aspect of this Day-Sign contributes to a community oriented individual who can be at times very popular. They thrive on the notion of community, and are usually very much given to the idea of serving it in some form. For this task they are very knowledgeable, competent, and sometimes even accomplished people for their field of endeavor.
They have a strong predilection regarding human affairs, and resist stubbornly any interference with their personal perspectives. For that matter they are very determined people who may seem to have their life planned out ahead of time. This however, can contribute to some degree of rigidity on their part, for which sometimes they may need to open their eyes and ears to the ideas of those around them, even if those ideas do not perhaps originate from the educational system they subscribe to. Despite this image of rigidity, such a contracted quality actually ends up contributing to their overall strength, and in the end they will not be seen to change their viewpoint. They will continue on with their selective activities, and if necessary head right on into the realm of new relationships that support of their growth. They may even brag about doing so.
Some of the resistance brought about by their rigid thinking can amount to a somewhat warlike disposition in the mental habits of these people, where the inherent competition of the relationship actually ends up motivating them toward further personal transformation. However, they are much less likely to seek physical conflict as in the case of the former sign of the Rabbit. The growth of the Reed stalk is symbolic of the growth and flowering of the aspiring human mind, and the transformation of knowledge, which is to be finally proven in the form of human accomplishment. These individuals of this sign never seem to forget their goal and this task in life to reach the intended realm of personal achievement.
They have a strong predilection regarding human affairs, and resist stubbornly any interference with their personal perspectives. For that matter they are very determined people who may seem to have their life planned out ahead of time. This however, can contribute to some degree of rigidity on their part, for which sometimes they may need to open their eyes and ears to the ideas of those around them, even if those ideas do not perhaps originate from the educational system they subscribe to. Despite this image of rigidity, such a contracted quality actually ends up contributing to their overall strength, and in the end they will not be seen to change their viewpoint. They will continue on with their selective activities, and if necessary head right on into the realm of new relationships that support of their growth. They may even brag about doing so.
Some of the resistance brought about by their rigid thinking can amount to a somewhat warlike disposition in the mental habits of these people, where the inherent competition of the relationship actually ends up motivating them toward further personal transformation. However, they are much less likely to seek physical conflict as in the case of the former sign of the Rabbit. The growth of the Reed stalk is symbolic of the growth and flowering of the aspiring human mind, and the transformation of knowledge, which is to be finally proven in the form of human accomplishment. These individuals of this sign never seem to forget their goal and this task in life to reach the intended realm of personal achievement.
Ocelotl-Jaguar. Adjustment. (Ninth House) Leo: The 14th sign of the Jaguar reacts to the former sign of the Reed, by becoming more in tune with the community through the use of its own self-involvement. The nature of the Jaguar sign is extremely private. However, on the other hand, the sign was traditionally noted as being given to ambitious social demonstrations. Therefore, we are faced with an inconsistency in certain terms, in which we have a sign that is both very social and very private at the same time. The people of this sign tend to struggle with this introverted/extroverted nature, which on the one hand is much giving to serving their community, while the other is very much set against it in order to preserve their own inviolability. This can make them sometimes impatient with the people around them, a feeling for which they will often express their resentment for. This can make them difficult people to live with if the ingredient is not quite right, since the truth is that the Jaguar can be mentally aggressive at times, which tends to bring forth subordinate opinions of others that can eventually become the subject of their self-expression.
When there is the proper amount of distance in certain relationships however, they do not mind becoming deeply involved in the psychological nature of other people’s lives. Here in these delicate moments the Jaguar can then apply their own spiritual insights to the relationships around them, and attempt to heal many of those relationships in a way that they have healed themselves. Or for that matter they may simply be seeking a personal kind of healing through the relationship itself. They have a passive-aggressive approach to conversation, which can be leading up to a highly modified conclusion that is reinforced by their personal opinions.
Therefore, it is often best to know just exactly what their belief systems are in the first place, since it is not likely that they will veer too far from this secure destination of convictions that they have created for themselves. For that matter, they are capable of dominating conversations and imposing their views upon others. They're sensitive psychological nature also creates an alliance between them and the nature of their unconscious mind, for which this sign has developed a reputation of being able to communicate with through the workings of the dream-world, and other intuitive psychic insights that can mandate personal psychological transformations of a profound nature. For that matter, it may be true to say that the Jaguar can represent the tentative and unstable stage of adolescent puberty, which brings forth many changes and psychological adjustments to be had within the personal realms of development.
When there is the proper amount of distance in certain relationships however, they do not mind becoming deeply involved in the psychological nature of other people’s lives. Here in these delicate moments the Jaguar can then apply their own spiritual insights to the relationships around them, and attempt to heal many of those relationships in a way that they have healed themselves. Or for that matter they may simply be seeking a personal kind of healing through the relationship itself. They have a passive-aggressive approach to conversation, which can be leading up to a highly modified conclusion that is reinforced by their personal opinions.
Therefore, it is often best to know just exactly what their belief systems are in the first place, since it is not likely that they will veer too far from this secure destination of convictions that they have created for themselves. For that matter, they are capable of dominating conversations and imposing their views upon others. They're sensitive psychological nature also creates an alliance between them and the nature of their unconscious mind, for which this sign has developed a reputation of being able to communicate with through the workings of the dream-world, and other intuitive psychic insights that can mandate personal psychological transformations of a profound nature. For that matter, it may be true to say that the Jaguar can represent the tentative and unstable stage of adolescent puberty, which brings forth many changes and psychological adjustments to be had within the personal realms of development.
Cuauhtli-Eagle. Perception. (Ninth House) Leo. The 15th sign of the Eagle reacts to the former sign of the Jaguar by lightening up on domestic concerns and dependency oriented relationships, by instead focusing on the self-awareness that is brought about by internal personal journeys. The Eagle sign has a reputation of being something of a loner, and an escapist in the worldview of everyday relationships. The Eagle can be often ahead of their time in their thinking due to the large amounts of time they invest in their personal thought modes. For that matter, they can be very detail oriented, and perhaps a little bit critical times. This may be due to the fact that they have a feeling of being just a step ahead or two of others within their given field of study or occupation.
This feeling they have, may be engendered by the sensation of ‘luck’, which seems to often come about their way. For this reason, quite often they are more or less very happy with the state of affairs of their life and tend to look positively at the challenges that face them and the rest of the world, once a new cycle of experience as finally turned the tide. They have a strong sense of drive for personal achievement; however it is the expansive emotions involved with the feeling of accomplishment that is most important to them. Given this fact, they seek the thrill of complex relationships to help bolster their sense of urgency towards their goals, which in turn would account for the escapist side of their personality that ends up being the subject matter of the personal lesson or two in the area of fulfilling emotional relationships.
Being somewhat perplexed by the confusing array of the harsher realities that abound in the world, they often wonder why this world simply cannot be a better place to live in; both for everyone and everything in it as well. Given this quality, they will often try to apply themselves to the balance of the situation in a kind and humble respect, or they may react somewhat harshly at the idea that the other party simply does not know how to follow rules, which can reveal a vindictive side of their personality with regards to their value systems.
Despite this, as it turns out, the eagle sign is the one who is often seen to be bending the rules from time to time, in a way that would make it seem that it is merely setting a trend for better and more practical behaviors. For that matter, they may be only expressing its more experimental side of thought and action, which in their opinion should not have any harm or resistance to those around them. The most basic mode of the eagle is to take a thought or perception and improve on it, in the hopes of working towards a goal of perfection that will be the standard of future conservation. Like all other signs, they set the best example of themselves when they are in a state of giving, which of course implies the ability to do so.
This feeling they have, may be engendered by the sensation of ‘luck’, which seems to often come about their way. For this reason, quite often they are more or less very happy with the state of affairs of their life and tend to look positively at the challenges that face them and the rest of the world, once a new cycle of experience as finally turned the tide. They have a strong sense of drive for personal achievement; however it is the expansive emotions involved with the feeling of accomplishment that is most important to them. Given this fact, they seek the thrill of complex relationships to help bolster their sense of urgency towards their goals, which in turn would account for the escapist side of their personality that ends up being the subject matter of the personal lesson or two in the area of fulfilling emotional relationships.
Being somewhat perplexed by the confusing array of the harsher realities that abound in the world, they often wonder why this world simply cannot be a better place to live in; both for everyone and everything in it as well. Given this quality, they will often try to apply themselves to the balance of the situation in a kind and humble respect, or they may react somewhat harshly at the idea that the other party simply does not know how to follow rules, which can reveal a vindictive side of their personality with regards to their value systems.
Despite this, as it turns out, the eagle sign is the one who is often seen to be bending the rules from time to time, in a way that would make it seem that it is merely setting a trend for better and more practical behaviors. For that matter, they may be only expressing its more experimental side of thought and action, which in their opinion should not have any harm or resistance to those around them. The most basic mode of the eagle is to take a thought or perception and improve on it, in the hopes of working towards a goal of perfection that will be the standard of future conservation. Like all other signs, they set the best example of themselves when they are in a state of giving, which of course implies the ability to do so.
Cozcacuahuatli-Vulture. Judgment. (Tenth House) Virgo: the 16th sign of the Vulture reacts to the former sign of the Eagle by associating with others of a like mind in an attempt to amend the status quo. Like the former sign of the Eagle, the Vulture has much in common in the development of an isolated consciousness, which promotes an inverted egotistical nature. However, the Vulture is not satisfied usually with simply being a loner and seeks out the value systems of the community at large to stimulate social activity. Where the Eagle broke away from a larger community to create a new a new set of personal value systems, the Vulture once again approaches the common community, which can account for some degree of moral regression.
It is in this state of moral regression, which many of the individuals of the Vulture sign may end up garnering themselves a reputation of being sadistic in their behaviors. If this extreme form a behavior is not taken, then usually they are simply hardened to life, and maintain a secretive and critical approach to personal relationships. This may be simply due to the fact that they set high standards for themselves, yet in an effort to make sure that they impress others, it is not beyond them to simply lie about life’s adventures and where it has taken them. In any case, the most common disposition is a social one, and groups of people are very important to them and their sense of well-being, given that their political status is dependent on these groups. Such status conscious individuals like those born on the day of the Vulture, would tend to fear rejection by those that could judge them in some way. Therefore, a certain degree of insecurity can often be perceived by those around them, which they may in turn make up for by impressing judgment upon others. When this happens, a vicious circle of suspicion can be generated within the relationship, which leads to confusion and ultimately to insult and ridicule if not watched or taken care of.
Yet when they cease to judge others, then there are the possibilities for the moments when others may approach them for their service in offering good advice. It may be that their challenges in life have contributed to a dynamic awareness, which allows them to help others. For that matter, there tends to be two different types of people born under the sign. One is a more positive upbeat and handsome “GQ type of personality,” which frequently is quite self-absorbed and articulate, being capable of conquering a great deal of life's challenges; this is the sign of Vulture. The other is a more down-to-earth type, often more of a homebody who remains behind the scenes in an ambitious world of community cooperation that stimulates their inverted mental nature; this is the sign of the Owl. The physical difference between these two types is rather pronounced, and so it would seem that it is to be a good idea to separate the two, with the two different traditional animal associations of the sign that are available to us.
It is in this state of moral regression, which many of the individuals of the Vulture sign may end up garnering themselves a reputation of being sadistic in their behaviors. If this extreme form a behavior is not taken, then usually they are simply hardened to life, and maintain a secretive and critical approach to personal relationships. This may be simply due to the fact that they set high standards for themselves, yet in an effort to make sure that they impress others, it is not beyond them to simply lie about life’s adventures and where it has taken them. In any case, the most common disposition is a social one, and groups of people are very important to them and their sense of well-being, given that their political status is dependent on these groups. Such status conscious individuals like those born on the day of the Vulture, would tend to fear rejection by those that could judge them in some way. Therefore, a certain degree of insecurity can often be perceived by those around them, which they may in turn make up for by impressing judgment upon others. When this happens, a vicious circle of suspicion can be generated within the relationship, which leads to confusion and ultimately to insult and ridicule if not watched or taken care of.
Yet when they cease to judge others, then there are the possibilities for the moments when others may approach them for their service in offering good advice. It may be that their challenges in life have contributed to a dynamic awareness, which allows them to help others. For that matter, there tends to be two different types of people born under the sign. One is a more positive upbeat and handsome “GQ type of personality,” which frequently is quite self-absorbed and articulate, being capable of conquering a great deal of life's challenges; this is the sign of Vulture. The other is a more down-to-earth type, often more of a homebody who remains behind the scenes in an ambitious world of community cooperation that stimulates their inverted mental nature; this is the sign of the Owl. The physical difference between these two types is rather pronounced, and so it would seem that it is to be a good idea to separate the two, with the two different traditional animal associations of the sign that are available to us.
Ollin-Movement. Orientation. (Tenth House) Virgo: the 17th sign of movement reacts to the former sign of the Vulture by amending outward perceptions into a personal plan of action. The sign of movement is a highly active mental sign, much given to rationalization in order to conduct the proper plan of action toward success. This may make them seem rigid to some, but an inherent mechanical view of reality keeps them working at their own speed, and thus for that matter it may be hard to influence their direction. If they are too focused on the intended goal of success they may become somewhat cold in their dealings, and for that matter their ideas may become one-sided and imbalanced.
This is the result of strong convictions that are adhered to by the natives of this sign who wish to promote their mode of personal orientation as a solution to the disorder and misunderstanding around them. These strong convictions can contribute to their sense of independence, and of taken too far they can begin to feel that others are trying to change their direction resulting of course in a stubborn disposition. If the world of personal affairs fails them, they then once again return to the more predictable world of calculated personal action. Here they can take full responsibility for the outcome, while challenging the status quo in a highly transformational and progressive manner, which can be threatening to those who surround them in their fields.
They are perpetual students in the fight for justice and equality among individuals, since the nature and quality of their sign has given them the challenge to initiate change within their world and abroad. However, it might seem that the ideal that they are trying to reach has not quite been realized yet, but is only coming to fruition in the process of the battle. In this sense, it is the conviction that something must be fought for that keeps them going.
For that matter, it might be said that their intense liberal focus tends to make them feel and believe that something is unequal about the environment we live in. For this reason, they may tend to turn their efforts towards the control of authority figures in hopes of bringing about the necessary transformation that promises freedom in the pursuit of the ultimate personal ideology. I have noticed that more than any other Day-sign within the 20-day cycle, that the particular physical attributes of this sign tends to reflect the nature of its sacred ruler who is the god Xolotl. I tend to maintain that when you are dealing with many of these people that you are in fact dealing with a physical manifestation of that god.
This is the result of strong convictions that are adhered to by the natives of this sign who wish to promote their mode of personal orientation as a solution to the disorder and misunderstanding around them. These strong convictions can contribute to their sense of independence, and of taken too far they can begin to feel that others are trying to change their direction resulting of course in a stubborn disposition. If the world of personal affairs fails them, they then once again return to the more predictable world of calculated personal action. Here they can take full responsibility for the outcome, while challenging the status quo in a highly transformational and progressive manner, which can be threatening to those who surround them in their fields.
They are perpetual students in the fight for justice and equality among individuals, since the nature and quality of their sign has given them the challenge to initiate change within their world and abroad. However, it might seem that the ideal that they are trying to reach has not quite been realized yet, but is only coming to fruition in the process of the battle. In this sense, it is the conviction that something must be fought for that keeps them going.
For that matter, it might be said that their intense liberal focus tends to make them feel and believe that something is unequal about the environment we live in. For this reason, they may tend to turn their efforts towards the control of authority figures in hopes of bringing about the necessary transformation that promises freedom in the pursuit of the ultimate personal ideology. I have noticed that more than any other Day-sign within the 20-day cycle, that the particular physical attributes of this sign tends to reflect the nature of its sacred ruler who is the god Xolotl. I tend to maintain that when you are dealing with many of these people that you are in fact dealing with a physical manifestation of that god.
Tecpatl-Turkey-Flint. Ambition (Eleventh House) Libra: The 18th sign of the Turkey-Flint reacts to the former sign of Movement through adhering to group orientation for the realization of their ambitious ideals. The people born the under sign of the Turkey-Flint are extremely social in their disposition. One-on-one relationships are usually the most important ingredient in their lifestyles. After this important ingredient has been implemented, then the web work of collective group parties, family get-togethers, and other social events then take on their communal importance. This adherence to the social principle that the sign of the Turkey-Flint engenders is the common place emotional reaction, which breeds ambition on the part of many individuals who find the activities of the energy within the community at large, as a complementary force to their vision of egotistical ideals. It is the world of people motivating people, and the force of ambition.
Realizing that their world of dreams is dependent upon people around them, they can be for the most part polite and compromising, and as well self-sacrificing people, who are willing to help when the need is perceived. Because of the social inclination of the sign, they may be given to repressing their personal feelings of territorial incursion, to a point until the primitive human nature within them seeks once again to dominate the scene. This is an aspect of the social scene which provokes the authority of the warrior to take control of the crowd and specific individuals within it. At this point, their imaginations may have taken them to confuse the situation to a degree that they will say things that may not concur with the circumstance, or just simply behave so bluntly with their tongue to the point of personal disloyalty that it might seem that one never even knew them.
For that matter, the Mesoamerican Turkey is a symbol of vanity, and it is often their own personal vanity that may get in the way of the true understanding between friends. This vanity exists, side-by-side with their interest in groups, where in the quarters of a professional job situation they may fancy to see themselves as the overseers of economic slaves whom for which have been provided so that they can simply test their personal management abilities on.
The image reinforces the notion and concept of “hierarchy,” in relation to the sign of the Turkey-Flint, and in matters of professional situations is probably when and where the person of this sign will reinforce such instinctual habits. Indeed, their career is the tool of their identity, where they can excel for their desired performance within the community; contributing to their self-absorption and obsession with their own clandestine appearance. The aspect of the Flint-knife within this sign confers some degree of intellectual dexterity, and many these people are well read and may even be good with words. They are open to the nature of the mind and the learning process however, they may play stubborn at the idea of accepting other people’s ideas. For all the dualities with the symbolism involved here in this sign, the practice of sharing and sacrifice in relationships seems to be the most prominent theme with an animal totem that is most clannish indeed.
Realizing that their world of dreams is dependent upon people around them, they can be for the most part polite and compromising, and as well self-sacrificing people, who are willing to help when the need is perceived. Because of the social inclination of the sign, they may be given to repressing their personal feelings of territorial incursion, to a point until the primitive human nature within them seeks once again to dominate the scene. This is an aspect of the social scene which provokes the authority of the warrior to take control of the crowd and specific individuals within it. At this point, their imaginations may have taken them to confuse the situation to a degree that they will say things that may not concur with the circumstance, or just simply behave so bluntly with their tongue to the point of personal disloyalty that it might seem that one never even knew them.
For that matter, the Mesoamerican Turkey is a symbol of vanity, and it is often their own personal vanity that may get in the way of the true understanding between friends. This vanity exists, side-by-side with their interest in groups, where in the quarters of a professional job situation they may fancy to see themselves as the overseers of economic slaves whom for which have been provided so that they can simply test their personal management abilities on.
The image reinforces the notion and concept of “hierarchy,” in relation to the sign of the Turkey-Flint, and in matters of professional situations is probably when and where the person of this sign will reinforce such instinctual habits. Indeed, their career is the tool of their identity, where they can excel for their desired performance within the community; contributing to their self-absorption and obsession with their own clandestine appearance. The aspect of the Flint-knife within this sign confers some degree of intellectual dexterity, and many these people are well read and may even be good with words. They are open to the nature of the mind and the learning process however, they may play stubborn at the idea of accepting other people’s ideas. For all the dualities with the symbolism involved here in this sign, the practice of sharing and sacrifice in relationships seems to be the most prominent theme with an animal totem that is most clannish indeed.
Quiahuitl-Rain. Initiation (Twelfth House) Scorpio: the 19th sign of Rain reacts to the former sign of the Turkey-Flint by demonstrating innocence and inexperience for the purpose of engendering commonality among people. The sign of Rain corresponds to the youth of the soul, the learning process, and therefore the initiation towards adulthood, which represents the final acquisition of knowledge. In the meantime between the two stages, the sign of Rain tends to take advantage of the common behaviors of youth, which may include never quite growing up. With this sense of freedom, many of these individuals may test and toy with the community or their group of friends to see how far they can push the issue. If this sounds immature, then perhaps it must be for them a great part of the learning process. In the wake of this somewhat irresponsible approach to human relationships, the often dreamy world of the sign of Rain can reach the heights of religious ecstasy, or the depths of childhood fantasy for which they make no apologies. It is sometimes as though that they feel that their world should simply be a part of everyone else's, and everyone else should just see it the same way. In other words we're all children, so let’s all get along (or not get along) in that childish kind of way.
Despite their strange contradictory set of behaviors, many of these individuals respect tradition, and the various art forms that have emerged from religious history. The qualities of these things gleefully make these people seek the essence of their soul, and arousing their curiosity they become perpetual students of art under the banner of their self-discovery. They are often noted for their compassionate approach and nurturing capacities, however they may approach these activities somewhat structurally if not artificially, due to their own set of instincts with regards to family life. For that matter, the family or the personal clan is extremely important to their self-expression, and they may make an obsessive performance about demonstrating their concerns. It could be that they simply want to initiate and structure a mode of family activity, which does not necessarily correlate with the true sense of friendship.
This is to say that many of these people are obsessed with the image of the Father, and wish to provide some inkling of what this archetype should be with regards to the true and original communal experience. Apart from these somewhat strange approaches to human experience, many these people are skilled in their deeds and professions, and make excellent artisans and mechanics as well. They put a great deal of emphasis on these abilities, and may even sell the value of their friendship off to others with the prospects of their skilled capabilities.
Many of them indeed make a living off these artistic and mechanical skills, and are known throughout the community for their performance. Despite their in-depth approach to self-transformation, they nonetheless are reputed to have a proclivity towards imitating others ideas. More than anything else, this shows that the need to be a part of something can be even greater than the need to create something, while at the same time being able to take the penalty for a lack of originality. With this mindset, some of these individuals may go about implying with their childlike manners that others are not sticking to the game plan of accepted ideals. This trait would be no doubt a result of their obsession with ‘religion’ as serving as their basis for a community standard for intended family behavior.
Despite their strange contradictory set of behaviors, many of these individuals respect tradition, and the various art forms that have emerged from religious history. The qualities of these things gleefully make these people seek the essence of their soul, and arousing their curiosity they become perpetual students of art under the banner of their self-discovery. They are often noted for their compassionate approach and nurturing capacities, however they may approach these activities somewhat structurally if not artificially, due to their own set of instincts with regards to family life. For that matter, the family or the personal clan is extremely important to their self-expression, and they may make an obsessive performance about demonstrating their concerns. It could be that they simply want to initiate and structure a mode of family activity, which does not necessarily correlate with the true sense of friendship.
This is to say that many of these people are obsessed with the image of the Father, and wish to provide some inkling of what this archetype should be with regards to the true and original communal experience. Apart from these somewhat strange approaches to human experience, many these people are skilled in their deeds and professions, and make excellent artisans and mechanics as well. They put a great deal of emphasis on these abilities, and may even sell the value of their friendship off to others with the prospects of their skilled capabilities.
Many of them indeed make a living off these artistic and mechanical skills, and are known throughout the community for their performance. Despite their in-depth approach to self-transformation, they nonetheless are reputed to have a proclivity towards imitating others ideas. More than anything else, this shows that the need to be a part of something can be even greater than the need to create something, while at the same time being able to take the penalty for a lack of originality. With this mindset, some of these individuals may go about implying with their childlike manners that others are not sticking to the game plan of accepted ideals. This trait would be no doubt a result of their obsession with ‘religion’ as serving as their basis for a community standard for intended family behavior.
Xochitl-Flower-Lord. Equilibrium. (Twelfth House) Scorpio: The 20th sign of Flower-Lord reacts to former sign of Rain with the ability and confidence to initiate relationships based on personal idealism, rather than on community ethics. The sign of Flower-Lord has been noted for its idealism in personal relationships, even perhaps to the point of daydreaming in terms of platonic associations and romantic exploration. However in truth, as the final 20th day-sign, and as a sign of the direction of the south, the sign of the Flower-Lord actually becomes the premier symbol of ‘personal temperament’ and/or ‘social equilibrium’. The symbol of the flower is somewhat romantic, and is realized as one of the quintessential expressions of beauty found within all of nature. It is however, also a symbol of internal combustion, as the flower blossoms as a result of certain external pressures which cause the bud to reveal its internal nature and capability.
For this reason, the symbol of “The Lord,” or King, as expressed in the Mayan definition of the sign as “Ahau,” really ends up doing a great deal of justice to the symbol as an expression of self-control, which in some cases, for many of these individuals born on this day is sorely needed. For that matter however, the sign comes to accentuate that particular aspect of every individual, which demands mental and emotional balance in the face of all oncoming social challenges. Whether they are personal or collective, each situation is entered with the memory of the previous experience, which demands a classification that sets the stage on how to act and bring about a worthy result. Thus, the sign of the Flower-Lord is the symbol of social functioning through balanced temperament. When this proper functioning is considered, then finally we return to the notions of platonic associations, and romantic explorations.
However, if any of these more idealistic terms for relationships are to survive, then surely the proper social equilibrium must be selected within oneself for any relationship to endure; thus the meaning of the last and final 20th sign as serving as the basis for emotional control. Indeed, there are individuals born on this day who are extremely ‘nice to people’, (Libra) and perhaps may even be very absorbed in the prospect of human relationships. Others may be somewhat absorbed in the practice of ‘proper conduct within human relationships’ (Aquarius/Gemini), and go on philosophizing on how these rigid terms should be met. In any case, it is the ability to see through the survival content of the social situation, which guarantees the survival of any relationship. Thus, the day sign of Flower-Lord denotes our ability to come to terms with all human beings and the personal mandates of desire, which give direction and form to convey the will power.
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For this reason, the symbol of “The Lord,” or King, as expressed in the Mayan definition of the sign as “Ahau,” really ends up doing a great deal of justice to the symbol as an expression of self-control, which in some cases, for many of these individuals born on this day is sorely needed. For that matter however, the sign comes to accentuate that particular aspect of every individual, which demands mental and emotional balance in the face of all oncoming social challenges. Whether they are personal or collective, each situation is entered with the memory of the previous experience, which demands a classification that sets the stage on how to act and bring about a worthy result. Thus, the sign of the Flower-Lord is the symbol of social functioning through balanced temperament. When this proper functioning is considered, then finally we return to the notions of platonic associations, and romantic explorations.
However, if any of these more idealistic terms for relationships are to survive, then surely the proper social equilibrium must be selected within oneself for any relationship to endure; thus the meaning of the last and final 20th sign as serving as the basis for emotional control. Indeed, there are individuals born on this day who are extremely ‘nice to people’, (Libra) and perhaps may even be very absorbed in the prospect of human relationships. Others may be somewhat absorbed in the practice of ‘proper conduct within human relationships’ (Aquarius/Gemini), and go on philosophizing on how these rigid terms should be met. In any case, it is the ability to see through the survival content of the social situation, which guarantees the survival of any relationship. Thus, the day sign of Flower-Lord denotes our ability to come to terms with all human beings and the personal mandates of desire, which give direction and form to convey the will power.
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Matloctli-Omeyei Ilhuilticapohualli: The count of 13-Day Periods
The count of 13-day periods has in our recent times come to be known as the period of the “Trecena,” due to the lack of proper Nahuatl etymology that should be available to most researchers. However in truth, the word “ihuiltica,” means, ‘everyday’ in Nahuatl, so therefore by simply adding the word ‘thirteen’ and ‘count’ to the word ‘ihuiltica’ meaning (everyday) would therefore help to elucidate a variable Nahuatl term for this ancient time period. In order to quell the cumbersome dictation of Nahuatl pronunciation, this 13-day period could also simply be referred to as the “Omeyei ihuiltica,” meaning, ‘every 13-days’. As an example of the cumbersome Nahuatl pronunciation, we have available to us in the second paragraph, from the first page of the Fourth book of the Florentine Codex, which reads to us like this:
Here beginneth the count of each day. Just as each week Nican peoa in cecemilhuitlapoalli in iuhqui cecentetl (semana)
was reckoned, so each of the thirteen-day periods went taking ic mopoaia, Matatlaquilhuitl Omeyei motlatlatiuh, inic otlato-
its place until one-year had passed. Once more at its start began catiuh ce xihuitl: Oc ceppa itzintlan oalpeoa in cecemilhuitl-
the count of each day. tlapoalli.
References to the 13-day periods in Nahuatl are found throughout books 4 and 5 and 7 of the Florentine Codex, which seek to blend the word Matloctli (10), with Omeyei (13), with the word ilhuitl meaning (day). Some modern sources verify that the orthography for the word “Matatlac,” as being a prefix for the number 10 is in a consistent blending for the three Nahuatl words expressed above in the form of “Matloctli, ilhuitl, and Omeyei,” and thereby referencing the 13-day period through a mix of the words for the number 10, the term for a day, and the number 13. Therefore, again the Nahuatl combined words ‘Omeyei-ihuiltica’ should suffice in bridging the gap for a descriptive term for a 13-day period. However, in other passages of the Florentine Codex, a more simple form of orthographic spelling for the prefix of "matloctli" or (10) is available, and therefore "13-days" could also be spelled instead as Matloc-ilhuitl Omeyei.
The astrological significance of the 260-day Tonalpoualli revolves principally around these 20 sets of 13-day periods, which were outlined in the Fourth book of the Florentine Codex by being referred to as “signs,” through the Nahuatl term ‘machiotl’. Therefore, it would go to show that these 20 sets of 13-day periods, which comprise of the 260-day cycle, were thought of as the ‘principal’ symbol that would outline the nature of one's tonalli depending on which 13-day period that one was born upon. For this reason, in the future exclusive attention needs to be given over to these 13-day periods in order to understand the nature of each 260-day tonalli sign. As it turns out, these “20-signs,” should be the deciding factor in the correct utilization of the Mesoamerican calendar and its proper counting procedures. For in truth, the undeniable combination of the 260-day tonalli, with its principal 13-day week will be an irrefutable attribute of many human characteristics, once the system is fully understood.
As a common aspect of the ancient Tonalamatl, the 13-day periods were to be outlined in an alignment of rows according to their ruling deities, which generally followed the sequence of the 20-day period rulers, although with a slight variation included at the 11th sign of 1-Monkey. Below is a list of the 20-sets of 13-day periods with their traditional rulers as his outlined in the ancient tonalamatl.
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The count of 13-day periods has in our recent times come to be known as the period of the “Trecena,” due to the lack of proper Nahuatl etymology that should be available to most researchers. However in truth, the word “ihuiltica,” means, ‘everyday’ in Nahuatl, so therefore by simply adding the word ‘thirteen’ and ‘count’ to the word ‘ihuiltica’ meaning (everyday) would therefore help to elucidate a variable Nahuatl term for this ancient time period. In order to quell the cumbersome dictation of Nahuatl pronunciation, this 13-day period could also simply be referred to as the “Omeyei ihuiltica,” meaning, ‘every 13-days’. As an example of the cumbersome Nahuatl pronunciation, we have available to us in the second paragraph, from the first page of the Fourth book of the Florentine Codex, which reads to us like this:
Here beginneth the count of each day. Just as each week Nican peoa in cecemilhuitlapoalli in iuhqui cecentetl (semana)
was reckoned, so each of the thirteen-day periods went taking ic mopoaia, Matatlaquilhuitl Omeyei motlatlatiuh, inic otlato-
its place until one-year had passed. Once more at its start began catiuh ce xihuitl: Oc ceppa itzintlan oalpeoa in cecemilhuitl-
the count of each day. tlapoalli.
References to the 13-day periods in Nahuatl are found throughout books 4 and 5 and 7 of the Florentine Codex, which seek to blend the word Matloctli (10), with Omeyei (13), with the word ilhuitl meaning (day). Some modern sources verify that the orthography for the word “Matatlac,” as being a prefix for the number 10 is in a consistent blending for the three Nahuatl words expressed above in the form of “Matloctli, ilhuitl, and Omeyei,” and thereby referencing the 13-day period through a mix of the words for the number 10, the term for a day, and the number 13. Therefore, again the Nahuatl combined words ‘Omeyei-ihuiltica’ should suffice in bridging the gap for a descriptive term for a 13-day period. However, in other passages of the Florentine Codex, a more simple form of orthographic spelling for the prefix of "matloctli" or (10) is available, and therefore "13-days" could also be spelled instead as Matloc-ilhuitl Omeyei.
The astrological significance of the 260-day Tonalpoualli revolves principally around these 20 sets of 13-day periods, which were outlined in the Fourth book of the Florentine Codex by being referred to as “signs,” through the Nahuatl term ‘machiotl’. Therefore, it would go to show that these 20 sets of 13-day periods, which comprise of the 260-day cycle, were thought of as the ‘principal’ symbol that would outline the nature of one's tonalli depending on which 13-day period that one was born upon. For this reason, in the future exclusive attention needs to be given over to these 13-day periods in order to understand the nature of each 260-day tonalli sign. As it turns out, these “20-signs,” should be the deciding factor in the correct utilization of the Mesoamerican calendar and its proper counting procedures. For in truth, the undeniable combination of the 260-day tonalli, with its principal 13-day week will be an irrefutable attribute of many human characteristics, once the system is fully understood.
As a common aspect of the ancient Tonalamatl, the 13-day periods were to be outlined in an alignment of rows according to their ruling deities, which generally followed the sequence of the 20-day period rulers, although with a slight variation included at the 11th sign of 1-Monkey. Below is a list of the 20-sets of 13-day periods with their traditional rulers as his outlined in the ancient tonalamatl.
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1. 1 Alligator – Tonacatecuhtli: ancient creator deity; Lord of our Subsistence
2. 1 Jaguar – Quetzalcoatl: Feathered Serpent, Lord of Winds
3. 1 Deer – Tepeyollotl: Mountain Heart, Lord of Eruptions and Midnight Sun
4. 1 Flower – Huehuecoyotl: Laughing Drum Coyote, Lord of Dancing and Festivities
5. 1 Reed – Chalchiuhtlique: Jade Skirt, ancient water goddess
6. 1 Turtle-Death – Tecciztecatl: Crab Man god, He from within the Sea Shell
7. 1 Rain – Tlaloc: ancient Mountain god of Rain and Thunderous Eruptions
8. 1 Grass – Mayahual: Maguey Goddess of Puque
9. 1 Serpent – Xiuhtecuhtli: Old Fire god, and Tlahuizcalpantecuhtli: Venus Dawn Warlord
10. 1 Turkey-Flint – Mictlantecuhtli: Lord of the land of the Dead
11. 1 Monkey – Patecatl: Medicine god of Healing
12. 1 Lizard – Itztlacoliuhqui: Northern god of Ice and Justice
13. 1 Movement – Tlazolteotl: Filth Goddess of sex and birthing
14. 1 Dog – Xipe Totec: Resurrected god of the springtime
15. 1 House – Itzpapalotl: Obsidian Butterfly, Nightmare goddess of the night
16. 1 Vulture – Xolotl: Evening Star Twin, wrinkled underworld monster god
17. 1 Water – Chalchiuhtotolin: Jeweled Turkey Warrior god
18. 1 Wind – Tonatiuh: Sun God, or Chantico: “In the House,” hearth goddess of the home
19. 1 Eagle – Xochiquetzal: Precious Flower Feather, goddess of love and beauty
20. 1 Rabbit – Xiuhtecuhtli: Old Fire god, and Itztli: knife god of warrior battles
Below is a list of the 20 sets of 13-day periods, along with some basic outlines for definitions pertaining to those periods. A much-needed development is required for all of these 13-day periods to be understood to their full potential. However in the meantime, a rudimentary version is being supplied here, which locates the first three principal signs as the foundation of the 13-day period in question, and which is then followed up by the 9th sign, in order to outline the basic objective or goal that relates to the transformation of the individuals born within those time periods of the 260-day Tonalpoualli.
1 Alligator: The principal of Alligator, being ‘personal prerogatives’ accounts for the need to have control over others and the location of one's domain, which amounts eventually in the practice of ‘giving commands and sharing information’ that is then represented by the sign ‘2-Wind’. The mounting rhythm that results in the sign of ‘3-House’, symbolizes shared destinations and responsibilities found within community interaction, which then becomes a source of self-esteem and authority when responsibilities are accounted for. For this reason, this renewed first period of the 260-day Tonalpoualli was said to be a favorable time for beginnings, granting those who were born within it as fortunate within the community, who always had enough to eat and to share with others, thus leading a fulfilling life due to their time of birth within the first week of the 260-day cycle. The sign of the Alligator is an active sign, which is stimulated by community participation and social interaction. The transition of the 13-numbers through the first 13-signs indicates a highly active social energy, which is expressed within a specific social context; a fact that is accentuated by the objective of the sign ‘9-Water’ as the element of water was the essence of the community itself.
1 Jaguar: The principal ofthe Jaguar being ‘adjustment’, accounts for the need to obtain status in the form of a philosophical disposition. This amounts to the practice of self-aggrandizement represented by the sign 2-Eagle. The mounting rhythm, which comes about in the form of particular idealistic social circles, is represented by the sign 3-Vulture, which guarantees exclusive membership for select individuals of suitable backgrounds, to uphold the status quo for a specific group orientation. The sign of the Jaguar is a symbol of initiation, and elevation through ascending levels of recognized accomplishment. The ambitious and determined nature of the individuals, who are born within this 13-day period, tend to create a status conscious person who tests and tallies the conversation to assure the direction and outcome of selective philosophical perspectives, which is accentuated by the objective of the sign 9-Wind, which represents the source of the perceptual intellect.
1 Deer: The principal of the Deer being ‘communion’ accounts for the need to contribute a sense of celebration to the context of socializing, with any means of substance that can grant the ability to supersede the current state of awareness through sharing. This amounts to the practice of bolstering personal character through products and inventions that implore greater creativity, represented by the sign 2-Rabbit. The mounting rhythm that results in the sign of 3-Water is a social continuity that comes about thru any amount of interest that has been gained through social demonstrations of personal value. The people of this 13-day period struggle to become their own creative self-made masters in the face of an independent industrialized society, where they are seem bent on proving the worthiness of their direction to prove that they fit in with the status quo. This aspect is accentuated by the objective of the sign 9-Eagle, as a symbol of self-aggrandizement and personal recognition.
1 Flower: The principal of the sign of Flower being ‘equilibrium’, which is expressed in the terms of fulfilled social power and self-control, finds its necessary outlet in the sign 2-Alligator by practicing ‘personal prerogatives’, which take their greatest effect in the mounting rhythm of the sign of 3-Wind, by giving commonplace commands of a territorial nature that guarantee in the maintenance of personal authority. The people of this 13-day period are aware of the socially stratified nature of human relationships, and take no shame in effectually trying to dominate those around them. For that matter, keeping the peace is not necessarily a priority if it means giving up control. For this matter, they are capable of creating a great amount of conflict, turmoil, and hysteria, within their environment, which is a fact that is expressed best by the objective of the sign 9-Rabbit, which seeks to create ‘friction’ in order to get its way and direct the theme of events according to its wishes.
1 Reed: The principal of the sign of the Reed being ‘personal integrity’ finds its necessary outlet in the practice of the ‘adjustment’ of the sign 2-Jaguar, which assures the ability to hold down the fort, and guarantee territorial security for the preservation of ones ideals and rectitude. The mounting rhythm of the sign 3-Eagle acquires to make a long list of established convictions and decrees thru the means of resolute attitudes, which augment themselves on the virtues of scientific reasoning and logic, so as to be an insurmountable force in the face of oncoming challenge and change. The subtle qualities of conduct and self-control of the people that are born within this 13-day week are guided by the forces of self-improvement and transformation, which at times can be alienating to others since often the game plan may not include the need for another’s plan, approval, or opinion. The inverted self-serving nature of this kind of behavior in best described by the objective of the sign 9-Alligator, with its ‘personal prerogatives’ that insists on absolute freedom for the conditions of their territorial rights and agreements.
1 Turtle/Death: The principal of the sign of the Turtle being ‘concealment and rest’ finds its outlet in the practice of the ‘communion’ of the sign of 2-Deer, which initiates itself towards personal expression with others, to reinforce an inner sense of strength by keeping in touch through sharing strong emotions and personal convictions. The next mounting social rhythm is brought about in the sign of 3-Rabbit, which guarantees a ‘frictional’ cycle of expression through the demonstration of strong emotions and ideas pertaining to personal rights and freedoms. The environmental pressures that build up around these people in their daily lives may be confounding to their sense of survival and personal vitality. Therefore, the goal of this sign is a personal transformation that is best described by the objective of 9-Jaguar, which seeks to make the final ‘adjustment’ to their living conditions in the hopes of amending the ongoing war for their personal freedom.
1 Rain: The principal of the sign of Rain being ‘initiation’ seeks to find a home within the world through the common place accumulations of material wealth and group interaction, which ends up reinforcing the practice of ‘equilibrium’ found in the sign of 2-Flower that demonstrates a command of personal power in the company of others through the advertisement of materialistic preferences that demand control. The mounting rhythm of social expression amounts to these people consistently broadcasting the priorities of their ‘personal prerogatives’, which are outlined by the sign of 3-Alligator. Therefore, their forceful independent streak caves into the glamour of group consolidation, and family idealism, where their achievement of stalwart individuality can be recognized, feared, and even perhaps imitated. Their need to prove the might of their will power can amount to intimidation, and in the most extreme of cases these people will pull out their gun. The inherent need to regain an imagined state of power and personal ability is best outlined in the objective of the sign 9-Deer, where ‘communion’ is deliberately sought out in this case exclusively in order to evoke, once and for all the spirit of the community will power. For some, this may relate significantly to their idea of religion where group control can be exhibited.
1 Grass: The principal of the sign of Grass being ‘cooperation’ which then finds its outlet in the next sign of 2-Reed within the practice of upholding ‘personal integrity’, and becomes a mounting rhythm in the constant ‘adjustments’ made for the surrounding community in the sign 3-Jaguar, which seeks to modify behaviors in order to gain approval. The principal sign of Grass is well known for its role in pleasing the community around them, while at the same time it is also perceived by many that there are poisons building up within these people that begin to slowly build-up within their psychological make-up. The degree by which their value systems begin to ware on their patience will then come to be expressed by the objective of the sign 9-Flower, which compensates some of their patience with people by expressing anger and letting off steam in an attempt at regaining their ‘personal equilibrium’.
1 Serpent: The principal of the Serpent, which is perhaps best expressed as ‘survival intent’ finds its role played out in the next sign that engages its services with the ‘necessities of the community’ in the practice of 2-Turtle. A common bond of mounting rhythm is then expressed in the sign of 3-Deer, which engages the necessities of the community into a ritual of communion found in the ceremonies of eating and other family festivities that make the world of industry a meaningful place to subsist in. The streamlined element of the people born within this week causes them to take their endeavors very seriously, and they can become somewhat combative if not simply callous in their intent to uphold their ‘personal integrity’, which is expressed in the objective of the sign 9-Reed that will go at no limit to retain their authoritive distinction in the face of group competition.
1 Turkey-Flint: The principal the Turkey-Flint, which is perhaps best expressed as ‘ambition’ finds its role played out in the practice of ‘initiation’ demonstrated in the next sign of 2-Rain. Feeling compelled to rise to the needs of the occasion contributes to a mounting rhythm of ‘personal equilibrium’ found in the sign of 3-Flower, which may guarantee attributes of personal leadership that emerge in the wake of group activities. The persistence required for the role recognition that is sought in the sign of 1 Turkey-Flint, requires the ability to stand alone and account for the needs of the group at the same time, which is found in the objective of the sign 9-Turtle-Death, which seeks to volunteer their skill base and account for the ‘necessities of the community’ through their own personal sacrifice.
1 Monkey: The principal of the Monkey, which is perhaps best expressed as ‘social functionality’ finds its role played out in the practice of ‘cooperation’ that comes about in the following sign of 2-Grass. The mounting rhythm that results from the group cooperation found in all social functionality, is an individual aspect of ‘personal integrity’ demonstrated by the sign of 3-Reed. The people born within this 13-day period, are extremely devoted to the well-being of those around them, and can often be seen making sacrifices on behalf of others in order to ensure their image as concerned citizens for one's fellowman. The image of the Monkey is symbolic of the human form, and the basis of the life theme of these people revolves around the notion of human affairs and concerns. The fascination with human affairs and morality is expressed in the objective of the sign of 9-Rain, which bases its sense of integrity on the perspective that mankind fulfills his mission through serving other men, which in turn grants his ‘initiation’ into a world of fulfillment by being of service to others.
1 Lizard: The principal of the sign of the Lizard demands the right of personal ‘exploration’, which is meant to exceed the common notions and conclusions that are held with regards to the nature of life and individuality. The inverted nature of the Lizard principle, finds its role played out as a matter of practice in a fervent intellectual mode of ‘survival intent’ demonstrated by the following sign of 2-Serpent. A mounting rhythm comes about in the form of ‘rest’ which allows for an inverted individual nature to explore personal depth in the privacy of the sign of 3-Turtle-Death, where thoughts and ideas are explored momentously in the grace of private dwellings. The inverted nature of the person born within this 13-day period shows a concern of ‘personal well-being versus community sacrifice’, which is expressed in the objective of the sign of 9-Grass.
1 Movement: The principal of the sign of Movement seeks ‘integrated systems of thought’ as a means of personal ‘orientation’, which then find their outlet in a practice that rectifies the frameworks of integrated thought patterns upon a foundation of ‘ambition’ that is expressed by the following sign 2-Turkey-Flint. A mounting rhythm of ‘initiation’ is activated as the integrated pattern becomes more and more accepted within the mass of community value systems as expressed by the sign 3-Rain. The applicable value of the integrated pattern is expressed by the objective of the ‘survival intent’ that is found within the sign of 9-Serpent.
1 Dog: The principal of the sign of Dog generally expressed through the term of ‘loyalty’ is for that matter nonetheless a symbol of ‘political stratification’, meaning that one is forced to choose sides with regards to the outside community perspectives and one's own inner personal belief systems. This principal then finds its outlet in the practice of ‘social functionality’ with those like-minded individuals who support the prevailing social cause found in the sign 2-Monkey. This kind of social functionality is then accentuated into a mounting rhythm, which comes about through the purpose of cooperation found in the sign 3-Grass. The socially conscious nature of these individuals can often force them to pick and choose their associations on the basis of their own personal ‘goals and ambitions’ which are exhibited through the objectives of the sign 9-Turkey-Flint.
1 House: The principal of the sign of House insists on ‘consolidation’ in order to amend ‘personal efforts’, which then find their outlet in the practice of ‘exploring opportunities’ exhibited by the following sign 2-Lizard. A mounting rhythm is then brought about through a consistent effort which is expressed through consolidated organizational qualities of ‘survival intent’ found in the sign 3-Serpent. The seriousness with which these people pursue their ideals is the result of an intensified social interest, which motivates them to achieve a higher objective of ‘social functionality’ which is to be exhibited by the sign 9-Monkey.
1 Vulture: While the principal of the sign of the Vulture is generally expressed through the term ‘judgment’, though the abilities of the sign hinge on the capability of a ‘critical personal assessment’ of collective perceptions, which allude to a cycle of growth that finds its expression within the practice of ‘orientation’. This orientation is brought about through the various ‘integrated systems of thought’ that are exhibited by the next sign 2-Movement. A mounting rhythm of discovery is revealed with the ‘ambition’ to explore career ventures in an effort to orient oneself with the surrounding community through the sign of 3-Turkey-Flint, as a matter of hierarchical confirmation known as ‘status’. The people born within this 13-day period demonstrate an interest and aptitude for complex systems of social integration, which manifest in the objective ‘to explore and discover career opportunities’ found in the sign 9-Lizard as a matter of confirming personal self-worth and social status.
1 Water: The principal of the sign of Water which is best described as ‘emotion’ is engendered through the progression of events taking place in the period of one's life. Therefore, for that matter, the sign of Water was traditionally noted by the phrase “passage through life,” which compares the momentum and liquidity of the element of water, to nature of the individual’s progress through the life cycle. Progress through the life cycle implies a relationship on some level, which is expressed best by the practice of ‘political stratification’ that is found in the following sign of 2-Dog as a symbol of ‘loyalty’ among peers. A mounting rhythm comes about through the political stratification, which amounts to either ‘social functionality or social dysfunctionality’ among peers which is best exhibited by the sign 3-Monkey. The emotional nature of the people’s self-expression who are born within this 13-day period may force them and as well of those around them, to reconsider the objective of their personal actions and how these affect the community around them, which is expressed by the sign 9-Movement that exhibits the need to ‘reorient’ oneself and one's social perspectives.
1 Wind: The principal of the sign of Wind, which is typically described as ‘expression’ is specifically correlated with ‘personal interests and predilections’ that assist in focusing personal value towards greater accomplishments in the manner of one's personal expression and appearance. Therefore, the principal of expression finds its greatest outlet in the practice of ‘consolidated efforts’ that guarantee the recognition of one's personal interests that are to be found in the sign 2-House. A mounting rhythm of ‘social curiosity’ is brought about through the sign 3-Lizard when the efforts of expression are gauged purposely towards the ‘exploration’ of community interactions. The people born within this 13-day period tend to invite the company of many people into their presence, which may account for the objective of mass ‘political stratification’ in community ventures that is expressed by the sign 9-Dog.
1 Eagle: The principal of the sign of the Eagle, is most basically understood as ‘perception’, but which also includes faculties of discrimination, and another value systems that would assist in a personal perception, and/or for that matter, would help fulfill a ‘personal perspective’. A consistent and clear intake of outside stimuli reinforces the need to corroborate, and classify information, which is to be found in the practice of the sign 2-Vulture that uses ‘judgment’ to assess value. The mounting rhythm or outcome, results in the stratification of ‘integrated systems of thought’ that are exhibited by the sign 3-Movement in the form of mental rationality. The calm, cool, and collected, approach to gathering information may find its ultimate purpose in the objective of ‘consolidated effort’ found in the sign 9-House, which reinforces ongoing scientific perspectives into integrated systems of thought.
1 Rabbit: The principal of the sign of the Rabbit, which is outlined as being ‘friction’, gains its wherewithal through the practice of community interaction found in the sign of 2-Water. A mounting rhythm of ‘loyalty’ is discovered in the ‘political stratification’ of groups brought about through the sign 3-Dog. The need to occupy the center of attention, and facilitate authority is expressed in the objective of 9-Vulture, which attempts to segregate social order through personal judgment.
All original information Copyright. 2011 Matlactli Omome Cuauhtli / Tonal Inquiry Mesoamerican Experiences
All original information Copyright. 2011 Matlactli Omome Cuauhtli / Tonal Inquiry Mesoamerican Experiences
