Esoteric Currents in Mesoamerica and the Caribbean (7) Geometric Pattern in Uxmal-Öox Máal

 

Esoteric Currents in Mesoamerica and the Caribbean (7)

Geometric Pattern in Uxmal-Öox Máal

(Late Classic-Early Postclassic Period = 500-750 to 1000 A.D.)

Victor. Arturo. Cabello. Reyes.

'Archaeologists are slow to learn.' (1)

The sun is the essence of the process of solarization, and internal initiation of the Mayan priesthood cult dedicated to the practice and assimilation of profound teachings of the millenary tradition of spiritual wisdom of the Ahaw.

Sol Ahaw-kin is a motif of forms exposed in the polished stonework of master Maya craftsmen and workmen led by architects and designers through an elaborate geometric pattern of mature cosmic features expressed in high geometry of Öxmal.

In fact, Öx is three levels and three times that the city is 'carved'. With the clear existence of a pre-style archaeological period 'Puuc', the foundational base of the city.

Evil = [everything, all] Öxmal = The Three Levels of Everything.

(Counts for ''times'' says Cordemex. (489)

We can see these constructive levels in the constructive and iconographic stages of the Great Multan in refined style 'Puuc' = Palace of the Governors = (Arch at the base of the Palace, first stage-new investigations of the Palace of Uxmal), managing to persist its symbolism until the tenth century.

In other words, lowland cities stop functions abruptly and significantly.

(Coe, 1995)

In fact, the misnamed 'Palace of the Governors' = Ajawo'ob, was built on several platforms and terraces superimposed and raised in a structure of 100 meters long and 13 meters wide = (24 vaulted chambers).

At the same time, highlighting the mosaic and geometric crotalic designs, rhombuses, broken jagged lines and trace of masks in an evident and significant exhibition of crotalus-chronology of the Ajau Tsáab Can.

In Uxmal, the artistic quality is mature and the refined craftsmanship of masters of white stone is incomparable.

Likewise, in function of spirituality in order to 'honor and offer' the solar energy and Zuhuy ha-del; divine and solar liquid of I'tzamnaaj and its entrance to the Ooch b'iij.

It is evident that all this is already evidenced in crotalic stylizations in Uxmal and its geometric decorations of crotalus solarization of rhombuses in latticework of the 'Governor's Palace in Uxmal'.

In turn, in the large frieze of crotals as the end of the sub-temple 'The Diviner' in Öxmal.

(Observe the lattice and Canamayté in the form of celestial squares)

And, in the end, it is a question of complex architectural forms assimilated by 'masters of stone and Mayan architects', who observed in the very body of the crotalus=(rhomboidal drawing), its geometric relationship with concentric circles.

(from largest to smallest, ending in Ahaw Mask at the top of the Temple of the Corcovado Dwarf=(Äak-P'us-Pu'uk-p'uu'se?) and copied from the same rhomboidal drawing on the geometric skin of the crotalus).

In this way, the Mayans called the Pleiades by the name of the bells of the Ahaw=tzab and Gemini was known as Ac=Tortoise.

Similarly, the Temple of the Turtles in Öxmal contains a high symbolism of celestial sacredness and study of certain alignments and cosmic spaces wisely stratified into Öx-astronomical levels.

Ka'an-high turtle sky

.

The observatory-temple of Wacah-Chan=Milky Way=Sak be=White Road and Orion Turtle using the worship and theurgical-astronomical assistance of the 'Batatunob=divinities that hold the sky=4 and Heart of Heaven.

Tree and center of the green Ceiba tree = Wakah-Chan.

Three Stones of Fire from the dwarf-P'use and I guess that from his back the Turtle = corcovado-hump and Three Stones from the Madrid Codex emerge: 'the Three Stones of the celestial hearth'.

(Codex Madrid)

Gemini is considered a 'turtle star'. 'Ilahi yax k'oh Ak chak K'u Ahaw'=The first image of Tortoise, Great Royal Serpent was seen'.

(Text from The Creation, Stela C de Quiriguá)

However, the temple of the turtles is a place of cosmological wisdom and rigorous celestial observation. The ak ek'=star of the Turtle, is identified with Gemini (Ak Ek').

In fact, the temple is Yaax T'uben k'in's House of Sleep = 'Green Reflections Sun', the aluxes is the house of the Nah Uitz(witz) and Sacred Mountain in the form of a serpentine spiral at rest = Turtle Sky.

''The Yucatecan Maya of Cham K'on call Gemini Ak Ek', ''turtle'', and say that the three stars located in the middle of the back are the ''intestines'', of the chelonian''.2.

As the architectural evidence reveals, the people who inhabited Öxmal were cultured, refined and wise who used the characteristics of the stone and its iconography to expose the sacred and spiritual science of the sky in a pedagogical and effective way.

For the solar ahkines, lintels, stuccoes and masks are forms of an architecture that manages to 'speak', the stones speak to the initiate celestial messages of the living and active and recurring cosmos, between cycles and ''chronocrotalus'' counts Ahaw.

Likewise, he is in line with Baalam Naach and the Holy Cross that lives and today is more powerful than ever.

It's THE SPEAKER+++ Who Speaks!

In this way K'ul ahaw is the lineage and lineage of K'ik' blood that holds the K'ulel, force and internal and living solar-serpentine power that penetrates the entire universe and levels of the Temple = K'ul no.

These temples are refined places of teachings of all kinds, since the Mayans were spiritual teachers.

Those 'rooms and rooms' or cells that we see in Öxmal, were places of study, meditation and learning = Temples.

It is possibly an internal path of realization of the Ahaw or Wayob in the initiatory and personal dream of transformation and metamorphosis of the nagual-priesthood. Uxmal White house of the 'dwarf soothsayer and 'where the agile corcovated men dwelt, who were not like the others'. 'Sometimes they showed themselves and sometimes they came and went without anyone being able to see them...'

(Antonio Medíz Bolio, La Tierra del Faisán y El Venado')

The entire Templar structure justifies and punctuates the central motif of the celestial geometry of the Canamayté in stelae, obelisks, altars, idols, vessels, boards, stelae and bas-reliefs.

It is likely that in these special places of worship and practices the way to transmute the forces and the Naguálic conversion of the power animal is educated.

'... or else they became animals like the jaguar, the feathered serpent, and powerful birds...'

(Martha Ilia Nájera Coronado, 2002":135-136)

Let it not be forgotten: They are cosmic, pedagogical and instructive forms of quadrangularity of an esoteric and secret nature that hide – to this day – the true significance of Öxmal and other cities.

Serpent, I'tz = sacred water and Baalam contain various meanings both at the profane and initiatory levels.

Another parallel reality is 'seen' in 'Otherness'.

We see its representation in a language of complex symbolic content and spiritual conception of solar trajectory and astronomical movements whose wide domain was an integral part of Mayan priestly wisdom.

Utz'eb K'ab K'iinich = is the left hand of the Sun and Solstitial Path and Noh K'ab K'iinich = right hand of the sun.

Likewise, the uayo'obs combine attributes and symbols between the snake and forms and the feline = kul or c'hul, sacred.

Undoubtedly, La Cruz permeates Mayan symbolism, and its center is 'Door and Threshold', other worlds or levels that are contained in it among sophisticated and diverse expressions.

And, of course, we must not undermine a great culture that knew the ancestral and millenary wisdom of achieving a great psychophysiological power that resides and inhabits the human body itself.

First of all, it should be clarified that neither Fray Bernardo de Lizana, Fray Diego López de Cogolludo knew the pattern of the ajaw, and by the time of the conquest all significance of the crotalus durissus durissus = (Ahaw Can) had been lost.

Moreover, Dr. Pedro Sánchez de Aguilar affirms that the 'Indians hide their idols in caves and caverns', and their rites and ceremonies are part of the clergy's strategy to imprison and whip the Maya.3.

It is important to note that Simon Martin and Nikolai Grube recognize the ajaw with the name or title of 'rank'.4.

Power of the way and Balam Ahaw in the successful nagualic transformation of the animal of consecrated power in vision of sacred energies manifested by the wayhel or the chanul in its form of Ahaw-Baalam.

The Ahaw-Canhel (cosmic vital principle) permeates all areas of the spiritual life of the Mayan priesthood.

It is a cosmic quadruplicity of the sacred space of the temple that follows a strict order of calendrical cyclical temporality.

All of this is found in the same message 'hidden under the stones': 'Nothing is forgotten. Everything will be reborn from under the Stones.'

(Chilam Balam)

Mayan iconography demonstrates a refined cult of the Ahaw among cultic forms of high content that the priesthood assumes, continues and persists by refining and polishing white stone, like a rope or blood cord of tradition and ancestral wisdom.

In fact, it is the sacred cord that unites us to Power = Kuxa'an Suum and living cord, cord of heaven and cord that emanates blood, umbilical cord of Heaven.

(Cabello, 2004, La Rosa Púrpura y El Canamayté Maya, Mérida, p.161)

Its iconographic postures, straight of the spine and the crossing of the legs, resemble some inner work of dynamic body-mind energetic balance.

It is worth observing carefully the iconography and archaeological pieces where a Face emerges from the jaws of a snake, and the anatomical-physiological conditions that conceptually occur from the internalization of image-teachings in the lapidary structure of the GGstone.5.

(Uxmal, Yaxchilan, Copan)

'I admit that this is highly conjectural reasoning, but I believe that the inscriptions contain material beyond mere stories of kings, and that if we turn our attention to these undeciphered phrases we might discover in the texts an unexplored wealth of information about society.'

It is highly recommended that you manage to 'revise' Ahaw's seminal concept and stop seeing Lords, Governors, Kings and Princesses in the incorrect translation of such a significant and sacred spiritual concept and ramifications.

For the researcher Mercedez de La Garza: 'The temple-monster seems to represent the divine place that only those who have sacralized themselves can enter...', '... a construction in the shape of a snake in which those who are to be initiated must spend a certain time and which symbolizes the monster that swallows the initiate'.7.

However, there is sufficient evidence and solid evidence of a sacred and initiatory language from before the colony known under the name of =Zuyua Than and according to Don William Brito Sansores, 'closer to the Codices' as an ancient language. 'That's what they said wherever they saw the sunrise.

One was the same Language' (Popol-Vuh) In any case, the sophisticated forms of the Ahaw in Öxmal's architecture – moldings, ornaments and masks – manage to capture and imitate the undulatory and meandering movement of the Ajau Can.

'Amayté or Canamay is the correct name for the quadrangles of Uxmal'.8.

It is the work of master builders of the stone who refine and polish the stones in geometric shapes of high pedagogical content and high teaching of the spiritual message of the millenary and sacred cross.

'Ja'almajt'aano'ob from Nojoch Caan.

Construction is the accumulation of ritual and active energies through the theurgical act of ritual-calendrical repetition.

To understand in depth the meaning of Öxmal, it is necessary to point out that there are Three=Öx levels of the Labrado=sky-earth-underworld that achieve expression within structural construction complexity and geometric-architectural schemes of high celestial and mathematical geometry; in the sacred city and Holy Mountain = Witz... deeply ceremonial.

You have to 'see' Uxmal at night and its starry night sky, dark jaguar body.

They are structures of power and 'spiritual strength'.

The sacred spaces of Öxmal are 'charged' with energies and then transmitted to those who visit the place in peace, respect, recollection and spiritual dedication.

It is a manifestation of energetic duality of the place Na-Chan-Caan = House of the Celestial Serpent. The White House.

The one that 'they say that, outside at that time it was already Uxmal, but it was not seen'.

The sacred Path is traced, up and down.

The place is sacred, and its route should be No tourist walk, less... Picnic and holiday relaxation.

The enclosure is entered as if entering a rupture and portal=[yol]sacrum of level.

It is a representation of the sky and its mouths or celestial structures full of divine figures and supreme beings in total conjunction with solar elements provided by the geometric pattern and its complex stylistic solarizations.

This agrees that they are levels and categories of manifestation of the sacred and unusual in four directions of the cosmos = Quadrangle of the Nuns.

Four sides of heaven and four sides of earth.

'The ancient Maya imagined the universe as a quadrilateral over which the layers of the heavens extended and under which the layers of the lower worlds extended'.9.

The Governor's Palace = Ömal has 24 rooms (not ordinary rooms!) 10 of them in double row, the set of the Nuns' Quadrangle has 80 rooms.

They are 'rooms'-cells for practices of high ceremonial content for learning sacred writing = Bala'an Tsíibtaj of priests-'monks' Jagaures to be in solitude = (hun okol k'u), in search of the serpentine vision and entrance to the Way.

'Wacah chan xaman waxac na = to become a snake'.

(Cordemex, p.313)

It is conceivable that many of them were established for spiritual practices of great iconographic, ritual and theurgical significance.

Places prepared and similar to initiatory enclosures, where the signs of the stone are actively integrated into the divine and iconographic forms. All in one.

We must note that these ancient forms of wisdom and their 'meanings' are transformed and modified in pattern, and their symbolism is degraded and replaced.

Its meaning is being lost. For the stone does not speak to them.

The divine Nohoch Mul = Great Hill tells him nothing.

We can affirm that from the phase and 'first constructive stage'= (sixth century B.C.), we have masks with 'serpentine mouth' = ti'-chi'- that 'swallows' the initiate, spiritual master of the Mayan priesthood.

They were the Luk'a'ano'ob = tumen Kaan = those swallowed by the Ahaw of wisdom.

(Lukla'ahal = to be swallowed, Cordemex, p.466)

The masks do not have the 'nose' of elephants (Waldeck), they are viperine tongues sprouting from the masks of stylized Crotals of the Ajau Can, manifesting extremely abstract contents of high constructive and solar geometric expression of the K'u or Ch'u Ahau.10.

'If the Sun was considered as the spouse of the Moon, it is logical to suppose that Ahau is a word to designate the sun king'.11.

If we look at the representations and iconography of the K'awii= (Mayan serpentine scepter) we see association with the Ajaw as a life-engendering force and solar acquisition power of green feathers of the X-K'u'uk'um=(Quetzal).

For David Stuart, the ajw "could be translated as 'the one who shouts'' (aj'aw', ''one who shouts''), according to the scholar ''perhaps indicates a very ancient and important function of the nobility in oral communication'.12.

As the colonial era approached, disorganization, droughts, internal struggles and rivals at the beginning of 1535 and 1546 between Cocomes and Xiu de Maní; and the bellicose incident and 'perfidious massacre' in Otzmal, are not representative of the concepts of 'Word and Respect' of the ancient settlers.

Everything had been abandoned for centuries.13.

The Tutul Xiu since before the thirteenth century are in rivalry with the Cocomes and their mercenaries=Hunac Ceel=(Tabasco)

'The nobles of the Tutul Xiu dynasty ousted at Chichén Itzá in the early 13th century had been living in exile among the ruins of Uxmal, a site sacred to them'.14.

Morley discovers the Xiu descent back to Dionysius Xiu by tracing the lineage back to 100 AD. Stephens in Viajes a Yucatán highlights that by 1571 in Maní still.

'... some of the Indians of Maní apostatized and became idolaters again, secretly practicing their ancient rites'

And when talking about another curious map dated 1557, he refers to a singular detail of the map when describing Uxmal not as a Catholic temple, but a Mayan temple with Three Doors = Öxmal.

(Old map of 1557-Peanut)

Already in 1842 Stephens had found in Maní a map of Uxmal and two papers (1556 and 1557) where the name Uxmal appears.

He was also able to observe in the ruins pieces of copal = Pom and testimonies of other ceremonial practices.

Fray Diego de Cogolludo, came to observe in the House of the "dwarf" "pieces of recently burned copal."

Don Lorenzo buys the property from an indigenous named Juan Can, 'In the place called Los edificos de Uxmal y sus tierras, a tres días de enero de 1688'.

And Don Rafael Girard, in the beautiful Ticul he looked for descendants of Tutul Xiu, establishing a relationship with Don Nemesio Xiu in 1942.

It is worth remembering the informant of Bishop Diego de Landa, Don Gaspar Antonio Chi (Xiu aristocrat), a cultured and refined man.

It is noteworthy that in Fuentes y Crónicas documentales='u kahlay katunob', those of Maní, Chumayel and Tizimín, group migratory movements are recognized on certain historical dates between: 'Bajadas' = (Great Descent and Small Descent).

(5 Chronicles are preserved in the Books of Chilam Balam, one in the manuscript of Maní, one in that of Tizimín and three in that of the Manuscript of Chumayel)15.

Fray Diego de Landa comments on these historical records and the settlement of the Tutul-Xiu in the Puuc region. For Fray Bernardo de Lizana, he believes that from the eastern part: 'few people came down to this land, and from that of the punitive many people'.16.

Uxmal this, according to Don Rapahael Girard, begins a stage of construction for the seventh century.17.

In the Chilam Balam of Mani, the foundation of the city clearly appears in 2 Ahaw.

John L. Stephens mentions in his Travels to Yucatan some Titles and papers owned by the Hacienda de Uxmal and Don Simón Peón; many of them in battered sheets and in difficult Mayan language.18.

There it is indicated that since May 12, 1673, a certain Captain D. Lorenzo de Evia was the owner of four leagues of land; 'from the buildings of Uxmal' and that for the Spaniards it would be important to have because that is how it was done'... a great service to God... because such an establishment would prevent the Indians from desiring the worship of the devil'.19.

Let us remember that for the conquistadors the practices of our native peoples were the work of their devil... that of conquistadors.

The genealogical tradition and lineage of the Xiu family and its tree show the members from Tutul Xiu (1380) who leads the family movement from Uxmal to Maní, after the destruction of Mayapán (1420) until reaching Juan Xiu (1640-1690) and recognized family line of descent= Tutul Xiu of Uxmal, Kukum Xiu of Maní and Ahpulhá Napot Xiu. 20.

'In 1608 Francisco, then governor of Oxkutzcab, signed the oldest document surviving in our volume, confirming his ''son Pedro'' as cacique of Yaxa cumché, in the Oxkutzcab district.'

(William Gates, p.124)

Although the Chilam Balam of Maní affirms the foundation of Uxmal in Katun corresponding to 987-1007, by the Ahaw Ay Suytok Tutul Xiu, we can already corroborate the existence of a historical citation of the Chilam Balam of Chumayel (1544), which states that 870 years earlier, Uxmal had been built, destroyed and abandoned.

The Relation of Fray Alonso Ponce states that by 1586 A.D., Öxmal had already been built (686 A.D.). 21.

The Road to the ancient Mayan city of Öxmal is an old road = Be and thread and ancestral path, blood vein = To'a'n Be'ik = Toabey that unites us to the ancestors.

The White Way of the Tradition of Master Ahaw K'u'uk'um Kaan and Sacred Way = Ooch b'iij and ochah-bi to 'enter the Path' of Master, the K'uhul Ahaw.

Then we will soon go to the Road to Öxmal's Sak Beej, and the beautiful Noble and Loyal J'o.

Esoteric Currents in Mesoamerica and the Caribbean (7)

The Geometric Pattern in Uxmal-Öox Máal

(Late Classic-Early Postclassic Period = 500-750 to 1000 A.D.)

Victor. Arturo. Cabello. Reyes.

Professor Cabello is an archaeo-explorer and historian. Considered by Don José Díaz Bolio as his "outstanding disciple", he lived in Mérida, Yucatán, Mexico, under the tutelage and instruction of Don José to study first-hand the work of the Geometric Pattern of the Rattlesnake. He has published books on the subject: La Rosa Púrpura y el Canamayte Maya, Maldonado editores del Mayab and El Sagrado Patrón Canamayté Shamánico, Maldonado editores del Mayab. Member of the Board of Directors of A.R.C.O.M.I. (Association for the Rescue and Conservation of Indigenous Monuments). He has discovered dozens of settlements and the North-South Trade Route of Puerto Rico's Central Mountain Range (Sierra de Cayey).

Note: The Mayan architecture and geometric patterns of Uxmal were used and applied by architects such as: Frank Lloyd Wright, Robert Stacy-Judd (uses the Mayan pattern of Uxmal in the "Aztec"-inspired Hotel of Monrovia in California and Richard Requa uses the Mayan architectural symbols of Uxmal and his "Requa's Maya Revival" in the Federal Building of San Diego (1953).

Bibliography:

1. Michael D. Coe, The Decipherment of the Mayan Glyphs, p.77.

2. David Freidel, Linda Schele and Joy Parker, The Mayan Cosmos, p.p.79-80,81.

3. Dr. Pedro Sánchez de Aguilar, dean of Yucatán in: Informe contra idolorum cultores del Obispado de Yucatán (1613)

4. Simon Martin and Nikolai Grube, Chronicle of the Mayan Kings and Queens, p.144.

5. Herbert J. Spinden, Maya Art, The Serpent p.p.32-48.

6. Tatiana Proskouriakoff and Rosemary A. Joyce compiler, p.45.

7. Mercedes de la Garza the Sacred Universe of the Serpent among the Maya, p.p.260, 301, 304, 307, 320; on page 225 he clearly identifies the Rattlesnake=Crotalus.

8. José Díaz Bolio, The Feathered Serpent, p.178.

9. Miguel Rivera Dorado, The Mayan Religion, p.p.44-45.

10. Alberto Ruz, El Pueblo Maya, p.103, 218.

11. William Brito Sansores, The Writing of the Mayas, p.37.

12. Revista Arqueología Mexicana, Vol.VIII, No.48.

13. David Adamson, The Mayan World, p.61.

14. Charles Phillips and Dr. David M. Jones, Aztec and Maya, p.306.

15. Sylvanus G. Morley, The Mayan Civilization, Chapter XII, The Books of Chilam Balam.

16. Bernardo de Lizana, History of Yucatan, Folio v.4r. in Ed. National Museum of Mexico.

17. César A. Sáenz, Exploraciones y Restauraciones en Uxmal, 1970-1971 in Boletín 2 del I.N.A.H., pp. 38 and 39, according to Girard.

18. John Lloyd Stephens and Frederick Catherwood, Incidents of Travel in Yucatán (1843).

19. John L. Stephens and Frederick Catherwood, In Search of the Maya, Travels to Yucatan, p.284.

20. William Gates, Yucatan Before and After de Conquest (Diego de Landa) p.121.

21. Alberto Ruz, El Pueblo Maya, p.15.

+11

Todas las reacciones:

22