Hidden Atlantean Dreams Spiritual Tradition and the Sacred BÖ

 

Hidden Atlantean Dreams: Spiritual Tradition and the Sacred BÖ (Part I)
Víctor. A. Cabello. Reyes.

The Ancient Hidden Tradition of the Atlantean Toltec spiritual line is a particular and unique vision of interpreting the hidden Glorious Past of Mesoamerica.

Taking into account their controversial nature, we share certain ideas in a timid way and opting for the shallow revaluation of the various interpretations that follow ancient esoteric-''masonic-operative'' architectural currents.

It is another optic to unravel the multiple iconographic meanings manifested between codices, stonework and paintings.

We visualize the exegesis of the study and explanation of the various documentary materials.

Both in their special initiatory ways and other traditional ritual means of visualizing the sacred precincts of temples and structures.

To be able to unravel those Ancient Messages hidden and represented in keys between stelae, lintels and in lapidary art 'pre-Olmec and post-Olmec'.
Protection of the legacy of the Hidden Wisdom of T'o.

An example of this is reaffirmed by being able to initiate initiation into the Chichén I'tza ballgame complex.

In its figure of the Central panels, we will find a special “procession of warriors” = seven on each side highlighting the virgula of the enormous central skull. I

ts enigmatic iconography acquires hidden meaning and distinctive value.

It is a meaning and type of Wisdom: Ahaw Geometric and Construction Serpentine, with deep traditional roots.
Background of a Crotalus Serpentine-astrological-solar game.

Incarnated in the initiatory symbols of death = (initiatory).

Manifested among the prominent jaws of the divine rattlesnake=Ahaw K'an that resemble "sprouting" from the head of the initiate in pure ritual and initiatory manifestation of ritual "decapitation".

7 Ahaw Calendrical!

In a sublime way the esoteric iconography "aims" to achieve SEE something beyond the literal meaning, but without denying it as a real and active practice of the ball game.

Immense hidden wisdom in numerology and meaning of snakes in the initiatory ritual decapitation of the astro-ritual=Ball Game Board and High Initiation Center of the Knights = Ahaw = Báalam-Jaguars and Rattlesnakes.

The immense enclosure of the same ball game becomes something akin to a Zodiacal and ritual ''space'' to the Glory of the Great Ahaw-Báalam = Jaguar and serpent.

Reason for the echo-in the ball game-, which echoes in the sound verb of the guardians of Tradition.

That is the Treasure of the PRESERVED Tradition in the SOLAR game of the Path of Topializ and TO '.

It is that which corresponds to preserve immersed in the ''sacral spinal power'' =Ahau-Ureus-Atlante!

They are the Seven Ahaw Crotalus = centers of the body of the initiate. 

Resurgents of the master Ahaw Kan Báalam who walks the flowery Path= Tohil Be.

That is the Old Way of Blood = Tollán and thread of the plexus that unites the ancestors of the solar raza-root.

Genetic and blessed artery-vein of the Toa Be'ik.

The ball game is transformed by the Powerful Naguals into a complete astronomical cosmic ritual drama.

It is there where the flowery player-initiates are their best actors.
It is worth looking at the '' Flower Virgins '' of the Sacred Word = the Flowery Word.

It is the place where the initiatory skull can signal ritual death.
Only in this way are the Sacred Emblems of the Meritorious Orders of the JAGUAR Báalam and the Solar Orders of the 'Lords' Eagles and Ahaw incarnated in a ritual way.

It is then when we can affirm that the eagle devours the rattlesnake!

A Power of the Bird-Snake-Man is unified.

Its own rattlesnake rises Feathered from the flowery streams as manifest POWER of the enthronement or acquisition of the Ahaw.

(Maximum Degree of the K'u'uk'um Kaan-Quetzalcóatl)

In this way, the upper Temple of the Jaguars is supported by two gigantic Ahaw de Cascabel or Ahau Tsaab Kaan snakes with their prominent serpentine rattles.
(Román Piña Chan, Chichén Itzá, pp. 42-55).

A vibrant and powerful resurgence, the AHAW SOLAR RACE and the hidden Wisdom of the Oldest Tradition.

The sages refer to the enormous pre-Columbian legacy of rich symbols and constructive tools of the new fraternal temple of humanity.

And, at the same time, it takes communion in a singular archaic symbology with infinity of Sacred Universal Geometric elements.

Those who remain unscathed from a powerful remote and ancient past, still alive and latent.

Pulsating coexisting, between expressive riches of the superb and fine Mesoamerican art.

The ancient rituals already revitalized return among the architectural seeds that are banished daily from the hidden construction tradition of a glorious past as a legacy of the Architects MASTER BUILDERS of the Old Island of La TORTUGA.

The stones speak!

The old Naguals of fine lineage of the true lineage of the TO 'of the Men of the Cosmos return effulgent.

The Sons of BALAAM who at the same time are blessed children of the Sacred Green Bird.

Mesoamerican stone master's from the obedient direction of the White Road of S'ak B'eek.

Custodians of the Supreme Spiritual Hierarchy.
(Arch. Manuel Amabilis Dominguez, Los Atlantes in Yucatan)

Priests and priestesses of the Akatl= Crystal Quartz Temple.

"Oh you! Prudent Elder, let me hear your Channel T'aan. Give me the Five Touches of the Nahuaque Tloque in the hermetic operation of the K'iin, Sol.”

He proceeds to teach me Five Steps 5 towards the Point of the star = Eek 'and measure of the tonal of the nahual.

Point me in the Five Fingers 5 = (like a counting line), to learn as a simple apprentice to rescue the accounts of the Ahaw from the hand = K'abul 5 instructor.

Faithful chest of the Guay-Báalam and Old Tlatoani Dreamy.

Hidden Atlantean Dreams: Spiritual Tradition and the Sacred BÖ (Part I)
Víctor. A. Cabello. Reyes.

We are resident cosmos in our hearts.

Recurring old and recurring sacred SOLAR seeds reappear.

They are already beginning to germinate again when they leave their caves-guacas-grottos and caverns of the original Chicomoztoc = place of the seven caves.

It is where the flowering tree of the Primal Tamoanchán breaks and breaks.

Sages and priests keep the sacred 'wrapping' clean and unblemished and pure, clean and undefiled.

Primeval virgins and primordial words.

Ancient ritualistic-constructive tradition.

Red and black ink, bright luminous tea that becomes faithful indicative of the path that revives between its original forms of the old Celestial Compass.

Constructive forms of that old school and Wisdom or hidden Teaching of Tamoanchán, Tollán and original Chi-Witz.

In all its ceramic works, stelae, palaces, temples, cities, its UNIT is fundamental to observe that it accuses traits of projecting an essential UNIT within its own cultural diversity.

The same origin, with many parallel stories.

Don Manuel Amabilis Domínguez and the misunderstood (¿) Brasseur de Bourbourg (1814-1874), thought something like this.

Bearing in mind that before his trip to America, the sage had established himself, provided with valuable documentation in the American section of the Vatican Library's rich bibliography on Mesoamerica.

Supplementary fact, the French scholar Aubin kindly shares with him his valuable private collection.

Taking all these data into account, many doors are opened between the square and the compass.

Brasseur was a great polyglot, a cultured and refined spirit.

Possibly, more specific and detailed readings of his constant letters to the Mason Duke of Valmy, may clarify his possible and debatable initiatory unknown.

In the Troano Manuscript, the learned scholar and polyglot Brasseur includes it as part of his theory of the continent Atlantis.

And of that great social and telluric convulsion prior to the sinking, and of the enormous magnitude of the enigmatic geography-Pangea-Atlantea.
We take into account the real possibility, of the origin of a common land and an original origin of these mesoamerican peoples, all originating from there.

During the 17th and 18th centuries, a hidden tradition inherited from ancient times is maintained in European Freemasonry.

Those primitive contents are transplanted into an intellectual environment and are revalued and transformed enriching themselves in the multiple manifestations.

From this Masonic line comes a character unmatched as picturesque, the Mason Augustus Le Plongeon.

That spiritual line, we have Mason James Churchward and his enigmatic and controversial continent of Lemuria (younger brother of the Masonic authority Albert Churchward).

Le Plongeon, will be a special character where he fuses amateur archeology with high-altitude photography within the spiritual psychic intuition.

Sometimes affirmative and even assertive. Others, totally wrong.

Serious and seriously dignified, his word was an authority in many fields of knowledge
(Robert L. Brunhouse, En Busca de Los Mayas, pp. 128-155).

Incredible his discovery of "Chacmool".
Also from his young and wise wife Alice Dixon (Augustus was 47 and Alice 22 when he married).

Both worked the Masonic Atlantean esoteric ritual among the ancient Mayan ruins.

Another thinker valuable examples of a current search for the Great Atlantean-Hermetic-Toltec Wisdom.

There is no doubt that one of the neglected, forgotten and neglected linguistic concepts by anthropologists, ethnologists, linguists and archaeologists is the Sacred Bo.

The real meaning -concept of BO-, goes totally unnoticed, as its prolific and abundant linguistic and toponymic expression.

And, therefore, its enigmatic, semantic and anthropological sense is also unknown.

It is widely known that Borinquén has grammatical Bo as the root-base of its meaning and ancestral ideological complement; likewise Boricua.

Within the undocumented oral tradition the term Boriquén is known and repeated as the; "land of the haughty lord".

In the Dictionary of Indigenous Voices of Puerto Rico, the concept of Bo already appears, simply meaning something similar to "high, high".
(Dr. Luis Hernández Aquino, p. 84).

In Don Emilio Tejera's Indigenous Dictionary, the illustrious researcher clarifies:
“Voice that enters into the formation of many indigenous words from Santo Domingo.

José G. García says that it meant “great, sir”.

According to Coll and Toste, p. 213:
"As an Indo-Antillean radical, it is sometimes equivalent to large, high, round, arched, bloated ... Bo".

Some authors are of the opinion that it indicates something high, elevated and perhaps equivalent to a lord.

From this it follows that the cacique CaonaBO meant lord of gold, or head of the country of gold.
(Zayas VI, p. 111); (Emilio Tejera, 1977: “Indigenismos”, Volume 1; p. 192).

The problem, of course, is that we have so far the BO representing the meaning of high, high, large, sir, round, arched and puffy.

Don Eugenio Fernández Méndez, commented in relation to the Bohitihu:
“Along with the cacique a certain independent authority exerted in each village or cacicazgo the priest or Bohitihu, who enjoyed great ancestry and prestige in indigenous society for being the main custodian, along with the cacique of knowledge sacred and the secrets of communication with the world of spirits and gods. "
(Eugenio Fernández Méndez, 1983).

As the illustrious researcher Fernández Méndez affirmed, it is observed that the Bohitihu was related to its sacred protectors, snakes and was a special person of great respect and sacred nature.

The question that researchers have to ask themselves is the reason why the names of many pre- Taíno and Taino Caciques - like the names of many rivers and places - have the concept of Bo in their etymology.
(Francisco Moscoso: “Caciques, villages and Taína population de Boriquén ”, 2008).

There are many places of rivers, names of places -toponyms- where they are designated with the same root of Bo.

This leads to affirm that Bo enters its linguistic configuration in the names:
Yahureibo, Mabo, Arasibo, Guacabo, Mabodamoca, Yuquibo, Guayaboa, Naguabo, Maunabo, Jatibonico, Cayniabon, Guaynabo.

Among others we mention Tallaboa, Guanajibo, Guayabo, Cataocibo, Guarabo, Naboria, Cazabona, Caonabo.

Dr. Jalil Sued Badillo, refers in his book to:
Bohio, Bohique, Caonabo, Naguabo, Cataocibo, Cacibona, Guayabona, Cayabo and Guaybona. (Agueybaná el Bravo, pp. 58, 78, 79, 161, 189, 194, 195.)

This leads us to think that 'there is something' between monosyllabic indigenous languages and their grammatical particles contain a high phonological content. Said Dr. Aurelio Tió, he or
that:
"The Spanish wrote the indigenous phonemes as perceived by their ears, so they vary between the different chroniclers of the time."
(The predominance of the Cacicazgo de Guaybana, 1982).

The Sacred BO manages to survive phonologically.

However, by searching in an orderly and systematic way for the provenance of Bo, we can thus enter the appropriate phonological and grammatical reconstruction of an Original Protolanguage; whose lexicographical and grammatical substratum reaches historically to this day, powerfully revealing itself within the historical continuity of deep Mesoamerican spiritual thought.

Indeed, it would seem then that the BO - in itself - represents its meaning.

The famous Maya Cordemex Dictionary (p. 1980) mentions the Bo ', as that which:
"delights, satisfies the spirit, delights the will and satisfies taste".

Boolay is the cub of the Jaguar for the Mayans of Yucatan
(Santiago Pacheco Cruz, Dictionary of the Yucatecan Fauna, page 29).

Balay among the Yucatecan Mayans is the brave beast that kills.
(Dorothy Andrews: Mayathan Vocabulary, 1978).

BO 'is that which protects and shelters and protection shadow BO'OY (Maya Dictionary -Spanish-Maya ; Yucatecan Mayan Language Academy án , p.51, 2004).

Now, the rich Mesoamerican oral tradition contains Bo among many of its linguistic compositions.

For the Mayans of Chan Santa Cruz, the Bo'ob is a fearsome beast - remember the Maboia of the Caribbean.

In this way, among the Lacandón Mayans the BO'olay is related to the Jaguar as lord, a high thing and spiritual dignity.

It is clear that, in turn, is the same Bo'olay you title ceremonial value, god of hunting, war and arrows.
(Robert D. Bruce: Lacandon Texts and Drawings of Naja; page 56).

Bo'oy translates from Lacandón as "shadows on the road"; bo'oy is also the name of a species of palm.

According to Bruce, the Nabol-Bolna is the Caribbean-Mayan Grandfather of great wisdom.

There is no doubt that it is the Divine and Sacred Way-Na-Bol (Guay-na-Bo) among the various Mayan languages, the Bo, it is very common.

Cool is Warlock, Na is place and Bo is Jaguar.

Jaguar Warlock's Place = Guay-Na-Bo.

It is observed how in city names like Bonampak it contains the Bo seed. We use the Lacandones -nachi winik:
"the people who come from afar" -; the Mayan Caribs or the "Caribal" Lacandón, therefore, the KEY is deposited in the traditions of these ancient Mayan Caribs.

They are known as Kabinales or Caribes and their 'entrances and exits' were many of them around the Belize coast.

According to the documents studied, the Chukuch Nok or "long robes", aggressive Caribs of the South, and the Hun tul winik, are possibly the so-called 'other people' because of their Caribbean place of origin.

Their brave attempts are widely known in their struggles for identity and ethnic preservation in 1646 and 1793, in which they were unable to conquer them.

Interesting to mention Caribal de Petha, a small lake south of Palenque. Transculturation as a process of our Caribbean peoples is already seriously studied by our archaeologists.

Dr. Osvaldo García Goyco mentions:
“Furthermore, they were probably mixed and transcultured with the archaic pre-potters, ancient inhabitants of the islands that had emigrated from Belize around 3000 BC”
(Chanlatte 1981, Rouse 1992: 56); (García Goyco: International Congress of Caribbean Archeology; Vol. 1, p. 50, 2003).

The archaeological evidence points -directly- towards continuous and millennial migratory movements from Central America and the Yucatan peninsula.
”The first wave, around 6,000 years before Christ… groups probably coming from the Central American area of Belize.
(Sebastián Robiou Lamarche: Taínos y Caribes, p. 38: 2003).

The archaics are mentioned as "arrived" from Central America and the so-called "genetic connection" indicates the genetic line and the blood ties between haplogroup A-mentioned and studied by Dr. Juan C. Martínez Cruzado, of the University of Puerto Rico of Mayagüez-, and the possible arrival of indigenous groups from the Yucatan peninsula and Mexico.
(S. Robiou, p. 33, 34).

As you can see; Ci boneyes, Maboya, Boyez, Ubao-Bo, Taonabo, Boie, Iaboura, Yaboa and Mambouicayen contemplate Bo in its etymology. The great Boinayel "son of the great serpent ta tai''
"He has the Bo in his name''.
(Sebastián Robiou Lamarche).

According to the well-documented researcher Dr. Robiou, there is a lunar relationship between" tihueneBOuli nomum "and the first night of the moon.
( Taínos and Caribes ).

This may be an indication of the possible relationship of the Bo with the ancestral wisdom in the knowledge of the constellations and the cosmos.
We can say that it was a knowledge of the stars that the ancient Boyez refused to communicate to the new generations
(Robiou Lamarche; Following Douglas Taylor ") .

Also among the Kabinales, Bol is the Grandfather and elder of Wisdom, the BOL-NA. Bo'ol-t-ik is paying him for the Lacandones.

It is necessary to make a parenthesis here to emphasize that our aborigines had different languages to communicate with each other.

The Hax T'an (Hach T'aan)= "true speech" or original sacred language.

For the Caribs it was like this:
“The second is that they have different kinds of languages.

Men have theirs and women have another, and they also have a third for harangues and for important agreements, which young people do not understand well.
(According to Manuel Cárdenas Ruiz: French Chronicles of the Caribbean Indians , p. 180; 1981).

"Old men also have a totally different way of speaking than young people."
( French Chronicles of the Carib Indians pag; 212).
"They always use each other's ancient and natural language." ( Chronicles p. 321).
"They are very careful not to communicate their language for fear that THE SECRETS of their wars will be discovered."
(Chronicles p. 323).

Don Jalil Sued Badillo, using the documentary sources, affirms that diverse linguistic modalities were spoken among the Caribs according to the multiple social differentiations of rank.

Grandparents, women, youth and children had some words within their social context and certain taboos within it. The researcher confirms this:
“The chroniclers did not report this dimension of their linguistic culture, but at least Las Casas noted the practice of one of the sacred uses of language and that it was reserved for the priests… there they spoke as in hubbub, or as Germans, confusingly I don't know what things and words.
(Jalil Sued Badillo; Los Caribes: Reality or Fable ; pp. 105-107).

We still have much to investigate about that glorious and misinterpreted past from the perspective of missionaries, conquerors and exploiters of the Spiritual Worldview of the Mesoamerican Indigenous.

And follow án a number of young and serious scholars for decades footprints continue with respect.

(The Way of La Toabey)

Víctor. Arturo. Cabello. Reyes.