K'inich Janaab' Pakal 603-683 AD (Shield?): Man of Wisdom or Spiritual Ahaw Master? (Part 1 of 3) Victor. Arturo. Cabello. Reyes.🌹

 

K'inich Janaab' Pakal 603-683 AD (Shield?): Man of Wisdom or Spiritual Ahaw Master? (Part 1 of 3)

Victor. Arturo. Cabello. Reyes.

The spiritual tradition of the power of K'ul or Ch'ul Ahaw is a training school of ancestral wisdom.

Lineage of tradition educated through the knowledge and internal assimilation of the power of the ahaw.

The adequate interpretation of the internal power in man and the rich symbology established in the iconography of the stone itself, is the best testimony of the existence of a privileged and initiatory knowledge of human ascent.

K'inich Janaab' Pakal (8 Ahaw? according to A. Ruz Lhuillier)

Man of Wisdom or Spiritual Master.

And the Mayans were and are human and terrestrial "people of flesh and blood."

(Coe, 1992, p.226)

His tomb = [muknal, burial crypt] is desecrated, on Sunday, June 15, 1952.

"A mask of jade mosaic had been placed on his face, his fingers were covered with rings of the same stone and, to tell the truth, almost his entire body had been festooned with jade, the most precious material known to the Maya." (1)

Their ancestral matrilineal lineage of the Ahaw follows in line from K'an Mo' Hix-Cho'j Ahaw; great sacred lineage of serpents Ahaw Kan=( K'uhul B'aakal-Ajaw=Title of Sacred Power in Lineage=[waybil], Ancient).

(Their ancestors and matriarchal lineage=Ahaw Zac-Kuk goes back as far as 524 CE.)

Or other names.

''The first was the mother of a ruler of Palenque, K'inich Ahkal Mo' Nahb.'' (2)

A true Ahaw = Snake Man = (Tsáab Can) who lived in the high place [Witz = puuk, mul, mountain], and plaza of Lakam-Nab, Lakam Ha, Lakanhá = 'big water' or Bak = Bone? (3)

However, the symbols in his 'tomb' evoke the trajectory of transitional elements that make up a process of millenary symbolic ascension linked in substance to the rigorous process of transcendence, individual and personal; spiritual ascension of a powerful solar divinity = K'iin -Ahawkan- (Ah K'in).

On the other hand, Pakal ascends by the "power of the smoking axe"—power of lightning and tok"-pakal—through the levels of the "burial mountain" of the Temple of the Inscriptions. (4)

To this end, it is spiritual ascension surrounded by the power of the Ch'ulel and sacred essence of the universe towards the 'heart of the primordial celestial sea' = yol tan K'aknab.

As can be seen, the mental, iconographic, and spiritual forms of the Ahaw-Baalam express the higher state of consciousness, created by levels and stages manifested in the lapidary art of Maya master builders.

It should be clarified, that Crotalus serpentine divinity = Ahaw is a solar entity that propitiates the ascent of the soul -since the Mayans have a soul-, through serpentine solarization and in accordance with a human process of spiritual and internal development.

'The temples would have been the most restricted space of all. The gods and ancestors resided there in special location called pib no, ''underground house,'' kunul, ''conjuring place,'' kun. ''seat,'' and waybil, ''resting place.'' Only kings, lords, and specialists responsible for the care and feeding of the gods would mount the pyramid-mountains to enter these inner sanctums.' (5)

There is no doubt that such ascension is a flowery awakening, therefore it is also deeply related serpent, sky and flower. (6)

"To better understand the ancient inscriptions, epigraphers will need to work more closely with contemporary Maya storytellers, shamans, and other specialists."

(Coe, The Decipherment, p.292)

Consequently, there are glyphs misinterpreted by epigraphers who still -incorrectly-''see'' the same ghost Casper, Great Paw, Curly Nose, Humpty Dumpty and other epigraphic barbarities in Mayan writing.

However, they are the same ones who usually call Lord and Lady or Kings and Queens, the Heart of Heaven, the Heart of the earth = Ahaw sacred.

Epigraphers have problems with the dry application of the concept of King=King in Maya inscriptions.

''I am aware of a potential gender and cultural bias in the use of term King...'' (7)

And, they even have the intellectual effrontery to affirm -when the original Mayan calculations do not fit with theirs, = "The scribe made a mistake here by adding, instead of subtracting, the distance number.''

And look at the honorable and incredible epigraphic translation by Tatiana Proskouriakoff...''so much like a cracked egg that the temptation inevitably arises to baptize it Humpty Dumpty...''

(#8)

Lady Tatiana, after the epigraphic temptation of the "cracked egg", calls them reincarnates! "Considered as their reincarnation." (p.61)

Palenque is called = Bone or B'aakal and K'inich Jannab' Pakal apart from 'Shield' is named King!

So, they invent a series of ''Kings and Queens'' from K'uk B'alam -considered the founder of ''classical Palencan dynasties'' from 431-435. (9)

The gods are given the title of the Ahaw=baahch'ok or ''young gods''=cho' oktaak. Ch'ok = ''young man, prince''.

(Martin and Grube, 2002, p157)

They call Palenque in a thousand ways = Otulum or Toktan.

''The fullest use of this title is at Palenque, where, in the case of U Pakal K'inich, ''Shield of the Sun God,'' applied to the chief heir of a sitting ruler.'' (10)

The process of ascension of the Ahaw Janaab' Pakal, was a whole process of expansion of "energetic charges" or ahau-solar energy = (liturgical unio), which manages to transcend its very stage of solar transformation.

For the Maya, the temple's activities and special places were charged with binding and transcendent energy with the power and teaching of the Ahaw.

This comprehensive frame of reference highlights the essential importance of the Ahaw's spiritual tradition.

It would seem then that it is: Original tradition, which extends to experience, through the interpretation of myths, symbols and rites embodied in Stone Architecture of a Geometric-Crotalus nature.

In fact, it is the power of the K'uhul ajaw o, the Wayob'= (sleep, dream or transform; fortune teller, sorcerer-animal waay) and wakan of the K'awiil and spiritual warmth deposited in the Tona of the 'nagual' associated with the nahualli.

"And his Serpent of Life was stolen, with the bells of his tail, and with it were taken his quetzal feathers." (11)

The sunlight ahaw belongs to the sky and the body of Janaab' to the earth.

"Weiss Krejci follows this conclusion that Janaab' Pakal's ''companions'' were not destined to be victims of ''sacrifice'', but possibly rested there, to take advantage of a space that was considered charged with energy (Weiss-Krejci 2003)." (12)

Every human process of spiritual ascension follows the Pattern of the Solarization of the Sacred Bird = ''U k''ul k'aba, u muknal K'inich Hanab-Pakal, K'ul Bak Ahaw''.

Since the personal and human process of ascension exists, also the descent, it is an integral part of the process of solarization of the Sacred Green Bird = Yax -Kuk-Mo'.

"Therefore, the bird of the Great Mother Ceiba is the Bird-serpent." (13)

Thus, if the temple is the representation of the "center of the sky", the tomb indicates the process of ascension-it is tree of the cosmos or central ka-Chan ceiba = towards the cosmos and center through the solarization of the Sacred Ceiba.

Thus, for example, the Ahaw Janaab' Pakal transcends and by undertaking the "sacred journey" -ch'ulel- he makes the "breaking of the level" suitable for entering into sacred-timeless time -progressive-ascent-ascent towards unity with the solar power = corn and atole = semen of the Solar I'tz = Ahaw.

In this way, Snake, tree and cosmos are intertwined in the tomb = mountain of the ajau, to reflect the serpentine concept of ascension-portal or opening towards the 'Other World'' towards the Mayan cosmos and handful of ''grains of corn'' = rattles of the Pleiades.

"Pakal's body on this tombstone rests on the great figurehead of the Night Sky Dragon or Quadripartite Monster, whose body, formed by an astral band, extends to the sides of the tombstone. Thus, this deity, a two-headed dragon in its diurnal celestial and nocturnal celestial aspects, welcomes and imbues the dead ruler with sacredness, to place him on the level of the deities." (14)

The Be and Celestial Path and Solar Mountain are opened. There is no 'mortuary symbol' on the tomb of Janaab' Pakal.

The thought-forms experienced through the initiatory recognition of geometric-Crotalus serpentine wisdom crystallize the Ajaw consciousness in stages or levels in constant cosmic spiral.

It seems, then, that their millenary experiences were preserved and transmitted with zealous spiritual accuracy from the Ahaw'ob masters.

He says: "However, we can identify the meaning of their designs because the Maya of the subsequent Classic period faithfully preserved the strategic symbolism of the early Maya builders." (15)

"The pre-Columbian Maya represented that conduit between the supernatural and human worlds as a rope with the head of a serpent that emerged from the belly of the God of Corn and the sacred place, they called Na-Ho-Chan." (16)

It is the assemblage point to access the Wakah-Chan.

"From the offering plate on which the king lies, the world tree grows, the axis mundi of the Mayan cosmos and the path by which one finally reaches the heavens." (17)

There, at its pyramidal base, resides the sacred water=La-kam-ha -La-kam -nab. Great Sea of the Ahaw.

"The descensus (like de spiritual death through initiation and gnosis) is necessary for the subsequent ascension, the ascent to the poetic realm-...''(18)

For the Ahaw, the serpentine sky is the noetic cosmos where the power of the B'ulha-Caan or Dew of Heaven = I' tz is manifested.

Balam Ahau is not a hidden lord. It is the sacred-Kul and C'hul=Sacred Ahaw.

It is an ahaw serpent that at the same time has the power of transformation of the way Báalam and ch'ul way.

K'inich Janaab' Pakal 603-683 AD (Shield?): Man of Wisdom or Spiritual Ahaw Master? (Part 1 of 3)

Victor. Arturo. Cabello. Reyes.

Bibliography:

1. Michael D. Coe, The Decipherment of the Mayan Glyphs, p.203.

2. Stephen Houston, 2018, Yale, p.52.

3. Linda Schele and Peter Mathews, The Code of Kings, p.23 and The Mayan Cosmos, David Freidel, Linda Schele and Joy Parker, p.141.

4. Freidel, Schele and Parker, The Cosmos, p.190.

5. Linda Schele and Peter Mathews, The Code of Kings, New York, 1998, p.p. 29, 39.

6. Schelle, Mathews, p. 270.

7. Takeshi Inomata and Stephen Houston, Royal Courts of the Ancient Maya, p.50.

8. Tatiana Proskouriakoff, Mayan History, p.71.

9. Simon Martin and Nikolai Grube, Chronicle of the Mayan Kings and Queens, p.155.

10. Stephen Houston, The Gifted Passage, p.50 and Linda Schele and David Freidel, Una Selva de Reyes, Mexico, 1999, p.307.

11. Ralph L. Roys, The Book of Chilam Balam of Chumayel, University of Oklahoma, 1967, p.99.

12. Vera Tiesler and Andrea Cucina, Janaab' Pakal de Palenque, U. N. A. M. 2004, 79.

13. Mercedes De La Garza and Martha Ilia Nájera Coronado, Religión Maya, Madrid, p.70.

14. De la Garza, Bernal and Cuevas, 2012, pp. 111-114.

15. L. Schele and Joy Parker, Mayan Cosmos, p.137.

16. David Freidel, Linda Schele and Joy Parker, El Cosmos Maya, Mexico, 1999, p.126.

17. Martin y Grube, Chronicle of the Mayan Kings and Queens, p.165.

18. Algis Uzdavinys, Philosophy and Theurgy in Late Antiquity, Sophia Perennis, 2010, p. 50.

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