The Millenary Most Holy Venerable Cross of the Mayan

The Most Holy and Venerable Ancient Cross of the Mayan Victor. A. Cabello. Reyes +++ �� From the knowledge and meditation in the extraordinary and always enigmatic: Book of the Books of Chilam Balam, arises the thought of Mayan wisdom: "Lost will be the science, lost will be the True Wisdom". (1) The jaguar that is mouth is hidden in the thickness of the mountain. It lives and feeds on the crotalic serpentine internal energy and the solarization of the ahaw. Immanent force of the life-giving Power of the Most Holy Cross of Heaven. Bal, in Yucatecan Maya, can mean: "to hide, shelter and cover up under something or behind something."(2) It is convenient to specify in detail that the prophecy also warns: "... it will be the end of their greed when heavenly phenomena occur...". And that: "... from heaven the force will come down...". An abundant resin came from heaven." (Popol Vuh, Chapter III, p.30. Adrián Recinos) It is urgent to be able to resume the powerful and Templar path of X' Balam Naj. To be able to meet again in cordial and most pure prayer before the blessed Great Altar, [Holy Green Cross of the Mountains, Holy Green Cross of X-Kankab; Mayan Priestly Prayers, Carlos Montemayor, p. 22] and before the Great Table of the Sacred of the Mount or Yumtzilo'ob. And in the same way, to be able to venture -stealthily- between the pages of the Book of the Blessed Cross and, "Book that is no longer seen"; "and next to it appeared a Great Book that is a testament of two thousand leaves, so that humanity may learn everything that must be done" (communication by Gaspar Canul) "Hincada must have the spear of the HIGH CROSS in the Center of her Heart where she has settled Yax bolon, Green Jaguar, drinking blood. This is Zuyua talk." They are references that bring the Cross of the Amayte and Center of the World closer to the old and current Priesthood; -cult-Solar-stone-green-precious- and the "Noble Way of Doing". It is the spiritual and physical task of a jade-heart and Kabul-Temple Maker. Cross and Sky-Flower in Cross and in the Universe. Lol béj and Flor del Camino. " ... in the Pyramid of the Sun there is a cave and... the tunnel ends in a four-petaled flower-shaped chamber... In our cave, it is possible that its petals—pointing to the four directions of the universe—have made astronomical sense." (Doris Heyden, Figure 20. Cross of Palenque. Central Motif, Shield with the face of the jaguar god of the Center of the Earth supported by two Spears placed on a cross; Eric Thompson, p. 245, according to Morley) The colors of the Cross are five: Red-East, White-North, Black-West, and Yellow-South. Center -Green. Four-Axes of the Chaques and Sacred Ik ́-Winds or breaths of the Holy Cross. (J. E. Thompson, Grandeur and Decline of the Maya, pp. 307-319) On the other hand, four corners of Heaven, Ki'ichkelem kanchi'íik or the Kantiítz kaán and four corners of heaven. The Winds (Lik'o'ob) would be the Sak iik, Ya'ax iik, K'́an iik, Chak Yóol iik ́, Siis iik, Sak Pikit iit, and Sujuy iik. There is also a huge variety of black, fierce, rare and fearsome winds. Some with the appearance of bad choko yool winds, moving in "whirlpools" and spirals (Rasmussen, 203) It seems beyond doubt, that we must be extremely cautious and "well observant", when they are formed. Be it fire of smokers or in the open field. Always, substantial "something" indicates and transmits the sacred fire. Many times in clear and direct reference to our condition -if it is appropriate- of the spiritual condition and purity, because we work with currents -fluids of certain energies- or modalities and power = wakán. For the rest, the Cross is an ancient symbol or theme of "pragmatic power"," according to Martin and Grube, evidenced on Mayan boards and temples from before 692 AD.C. All this allows us to affirm the historical reason that the Blessed Mayan Cross -ancient traditional transcendence- is seen magnificently "dressed" in the complex of the three temples of the foliated Cross -it has jade pectoral-, the Cross and the Sun, the crosses of Kan B'alam and in the stylization of the "tree of the world" of the Temple of the Cross in Palenque. (S. Martin and N. Grube: Chronicle of the Mayan Kings and Queens, p. 169) Interestingly, it is said that around 1850, the mestizo rebel José María Barrera, who was persecuted by the authorities of Mérida to the ranch of Kampocolche, fled with some "faithful" to the uninhabited ranch of Chan Santa Cruz. This was in the early 1850s. Chan-Santa-Cruz-T'an Na and T'an Ná. The Speaker who is still in great power emanates proclamations in sacred language: Payalchi' ob from the mouth of prayers and commandments or genuine proclamations of the way forward rigorously: Ya'almajt'aano'ob. Holy Word. "The Indians discovered very close to the well "a mahogany" in whose bark had sculpted a small cross of 7 or 8 centimeters, perhaps the work of the artist Barrera ... The mestizo convinced them of the power of this cross... It thus triggered a considerable influx of pilgrims to Chan Santa Cruz." Something happened with that blessed convening power that immediately gathers the indigenous people around the ranch and raise about 300 rebellious and dignified huts. Chan Santa Cruz, resurfaced in authentic rebellion for the power of the Holy Cross +++. It thus became the honorable capital of the insurgents. Balam Na and Blessed Straw House of the Cruzo' ob of the Jaguar, Xaanil nahoob. ] The Holy Cross SPEAKER! U Chumukil Yok'ol Kab "the cape" where the Holy Stone Cross is located. (S. Terán and Christian Rasmussen, Xocén; The People of the Center of the World, pp: 241-250) "A mixture of Christianity and paganism. They have adopted the holy cross as the first object of their worship and in it apply all the attributes of the supreme divinity. The cross for them is God Himself; cross and God is one and the same." (Aldherre, Federico. Los Indios de Yucatán, p. 74: Los Mayas Rebeldes de Yucatán, Mayas de Chan Santa Cruz by Marie Lapointe, pp. 73-101) The spiritual structure of the cult of Ahawlil Na, in its millenary theurgical foundation, has roots in the esoteric cult of the Ceiba [Ya'axché], symbolizing the spiritual fabric and spinning of the mat [... and solemnly his mat, symbol of power, shall be returned to them]; which connects -direct interrelation-, with the blessed Power of the Cosmic Cross. And, in whose center the Maya saw the axis: Wacah Chan-One Principle of the Whole, Cross: Tree and Flower. From another perspective: "The board, or grid, came to represent the mathematical warp of the universe, on which human knowledge rests..." (Eng. Héctor Calderón, La Ciencia Matemática de los Mayas, pp. 32, 39 -cuadrículas en Cruz-; 41, 42, 98, -Cajalom como Cruz Cósmica-, 99) It is a potential millennial resident power of Chuck'ahaw. It is the essence of K'ul's tonal and ideological conception: the sacred. But, that power is embodied in the fearsome and powerful Ch'ul Way. Represented by the glyph of the Ahau -partially covered with a jaguar skin read, Balam-Ahau-: Way, the "sorcerer, sorcerer, magician, and spirit of the companion animal." (Schele-1985, Stephen Houston and David Stuart, 1989). Historically documented; The Holy Cross of the Maya in The Historical Chronicle of Chac Xulub Chen (Documents of Chicxulub, 1542) ''His Excellencies Fathers: Me'etan Kuchkabale'ex, Me'tan La' Kaaj... Also to All who Care for the Peoples, of all the surrounding Peoples, where Our Father and Lord is located, the Most Holy Cross of Stone, Three Persons, Center of the Earth, to our virgin, Pile of stones of Santa Cruz Verde; also to all the Me'etan La' Kaaj''... (Silvia Terán Contreras and Christian H. Rasmussen; Riders of the Mayan Sky, Gods of The Rain, University of Yucatan, 2008, pp.67-68) The Holy Cross of the Maya is a powerful and rich Millennial Tradition that endures through the centuries and persists unscathed through the various forms of spiritual expression of the Mayan People. She persists Blessed +++, among the thickness of Monte Sacro, vigilant and very jealous of the steps and thoughts of the Cruzo'ob Brothers ob and, in pure current active. "It is clear that the Priests were very careful to make the mythological past reflect their historical present." (David Stuart) It is she as a blessed cross and Green-Ceiba-Ya'axche' tree, sacred that allows through prayers and offering=j'meno'ob the proper direct transmission of the energy and sacred essence of the Ancient Ahaw and Bo and the holy Winik who comes down and touches the Flowery Heart. Akán! Zac-ih-in-ual. Guardians and conservators of La Tradición. X' Balam Náj. Ja'almajt'aano'b on the Camino Blanco del Lol Bé=Flor del Camino. The Historical Document of the Chronicle—(we handle copies of the Gates and Berendt Collection(18-71), V.2, pp.45-87,British Library,#43-44, incomplete copy)—is undoubtedly one of the least studied Historical Documents of the Conquest. It has an incalculable value to be able to locate with historical and documentary precision the Cult of the Holy Cross of the Mayans as a Tradition and millenary spiritual current. It is extremely essential to recognize the intervention of the clergy in the drafting of the original Maya-Spanish document. In an underhanded and well-concealed way, the Mayans expressed their tradition of the cross with name and location. The knowledge of writing and the priestly counted tradition was not available to the entire population. This Chronicle document has the ability to be transmitted and preserved in the 'Mayanse language' while preserving the name and location of the cult of the Blessed Mayan Cross. This tradition preserves its spiritual identity. ''...Those who know this come from the Great Lineage of us, the Mayan Men. They will know the meaning of what is here when they read...". (Book of Chilam Balam of Chumayel) There is an ancient text-1587- that also manages to mention among the Cakchiqueles a tradition or early syncretism of the Cross in Catholic ceremonies: "The day of the Exaltation of the Holy Cross [September 14]'" (Memorial of Sololá; Part Two) These are texts reflect the agonizing soul of the Maya in the face of the direct threat-by barbarian and bearded Dzules-, to their beliefs and ancestors. This text demonstrates the continuity of the spiritual historical consciousness of the Maya. The Chronicle is an important civic-social document since it reflects and comments on the harsh reality of the process of spiritual conquest. The Pech Lineage was reviled and labeled even as nahua by the enemies of tradition and by mere speculations of historical location. There is a French translation of the Mayan text attributed to the Abbé Brasseur de Bourbourg between the pages of his Codex Troano. (first 5 pages of the Chronicle) There is another -very bad version-, by Count H. de Charencey (Chrestomathie Maya, 1891 in Paris); based on the annotated work of the sage, Daniel G. Brinton. (Maya Chronicles, 1882) There are a number of referential allusions to the Chronicle-Juan Francisco, Molina, Gustavo Martínez Alomía and others-. But it is William Gates, who makes a very extensive account of it, in his famous work; To Maya Grammar. For the Tradition the name of Nakuk Pech, appears as the same ancestral lineage of an ancient Mayan family. The problem is that a controversy of a racial nature is created in the description of the origin of the 'supposed Nahua Mexicans'. Subject; that we are not going to discuss. About the Pech blood family, and its arrival in Yucatan, there is direct reference to Pedro Sánchez de Aguilar in his valuable Report: Report Contra Idolorum Cultores of 1639. Let us then look at the Chronicle and the first mention of the Holy Cross in the Chronicle of Yaxcucul by Ah-Macán Pech. It is literal from the Text: "Lay payé u bel espanolesob ca taliob ti cahtal Zací. Heklay Ahbkul Caamal lae, lay oci ti batabil Zací. Heklay Ahkul Caamal lee,lay ci ti batabil Zací Zizale: Don Juan De La Cruz Caamal u Kabatah yoklal hach hahal u Than. La y yax utzcin Cruz Cauac-cá'' = He was the one who guided the Spaniards when they came to settle in Valladolid. The Ahkul Caamal, was promoted Cacique de Sisal Valladolid: and they named him Don Juan De La Cruz Caamal because he told the Truth. He was the one who first arranged the Adoration of the CROSS in Chauac-Ha". Millenary tradition of Ahaw Masters. In any case it is: ''Via Nagual del Cielo Serpentino''. Bó Nojoch Caan. It is "wacah chan xaman waxac na", central axis of the serpentine bicephalous Ceiba. Through him the dreamy Guay rises to Heaven in the Blessed Cross of Heaven: Wacah Chan. In the Center of the Cross and Yaaxché or Ceiba Verde bolontikú and Oxlahuntikú are unified. (W. Brito Sansores, Los Mayas de Yucatán, p. 64) From there, it is possible to generate and venture before the Light Power consubstantial to the Omeyokán: Center -Flor-Cuadripétala- OJO- K'inich Ajaw. Which is a generator of heat, light, time and the four directions of the Universe, Chan or K'an. ( Arqueología Mexicana, Vol. XV. no. 88, p. 58, Tomás Pérez Suárez) For the scholar Mercedes de La Garza: "...the symbol of the cross represented among the Maya the quadrupleity of the cosmos, both of the sky (cross formed by double-headed serpents) and of the earth (corn plant in the form of a cross) and we find it represented in Mayan art at least since the seventh century after Christ." (The Mayan "Angels, Mayan Culture Studies, p. 167) Wisdom corn germinates from the Turtle's shell. As you can see, that was written by the; U Chuch Tzij u qwjawtzij. The Mothers and Fathers of the Word of "Ojer Tzij" or "Ancient Word". The ideological conception of the Tonal is only a thread or cord of blood that unifies the Center of the Blessed Cross of the Toa Be'íik'. Which is vein and powerful conductive artery or "golden thread". Through it circulates our continuity and affinity with that vital principle of the sacred realm of heaven; -the Serpent of Life, the Canhel Ik and the ancestors. They are humble and always cheerful j'men'ob of the honorable Tradition of the Way Nagual and the TO'. Internalized in this way, in the sacred iconography of Our Father and Lord. The Holy Stone Cross, Three Persons, Center of the Earth. "In Xocén believe there is the very Center of the World, where the Holy Cross Tun Yum Balam is located, a stone cross that emerged from the earth. They have also been possessors of an important sacred and prophetic book, in which all the inventions of the world are written and which is currently lost.'' (Silvia T. Contreras, Christian H. Rasmussen; Riders of the Mayan Sky, Gods and Goddesses of Rain, p. 19) "Although there is no more Christian symbol than the cross, the Mayan cross has an origin that goes back beyond the arrival of the Spaniards." Surely it is the reason why often in Yucatan the cross is painted green and that one of the characters of the Mayan pantheon is the Holy Green Cross. Redfield and Villa Rojas, in their classic Chan Kom ethnography, suggest that the cross is the symbol of the Maya. "We, on the basis of the knowledge provided by Xocén, agree with this proposal." (Silvia Terán and Rasmussen, p. 207) Certainly, one day on the third of May, the Holy Cross Three Persons appeared on top of a rock together with his two brothers. The Patron of the Center of the World, U Chumu ́uk Lu ́um. His sisters are The Blessed Talking Cross -which according to tradition commanded the Caste War-, and who together with a third and "disappeared" sisters, according to Rasmussen. "We believe that when they refer to the Green Cross Family, maybe they mean that Family of Three Crosses." (Rasmussen and Teran, p. 208) According to Xocenenses brothers, Catholic priests cannot officiate at the shrine. They risk being "stung by wasps." Tixcacal Guardia's is well protected by a series of jealous and extremely faithful Jaguar soldiers. A well-formed militia of "the Cruzob". The People of the Cross, who jealously protect a genuine and invaluable oral and written tradition. She goes far beyond the Caste War: "In the time of conquest, in the person of the original Chilam balam or Jaguar Prophet, that link with divine revelation is also established. Therefore, perhaps we can translate the name balam in another way, as the house of powerful language, of sacred language." (David Drew, The Lost Chronicles of the Mayan Kings, pp. 427-432) It is a deep and spiritual impression to be able to visit and share with humble and genuine presence and strong civic and social commitment that emanates from them; both in Xochén and Tixcacal Guardia. (we visited the sacred places thanks to the brotherhood and deep friendship with the Mayan Elder of Popolá, Valladolid; Don Pedro Pablo Chuc Pech) Relates Gaspar Canul: "These three crosses have a single name "Santa Cruz Tun" which are on the sides, one is called "Santa" and the other "Cross"; the one in the middle is the largest and is called "Tun" (stone) and on the back it has some letters that no one has been able to read." Symbolically there is a sacred book that turns out to be the "Testament that opens itself." Every year he opens a leaf and it was there that our ancestors read and learned its contents. Similarly in the Preamble to Popul Vuh: "There was the original book, written in ancient times, but its sight is hidden from the researcher and the thinker." As we have seen, the Center of the World -U Chuumuk Lu ́um-, is manifested in the Holy Cross -K'atab-Che'- through the ritualistic and theurgical assimilation of a way of life and making pure, virtuous, honest and truthful, It is a different change of course. To be able to access the contemplation of the Light. Thus achieve the task of renewing the Solar Message. Undertake the Holy Conversation: "K'uyen Kan"- Ancestors. We must be extremely cautious– like felines – in subtly letting ourselves fall into the temptation to use knowledge for purely personal, selfish and materialistic purposes. They turn out to be often self-destructive. Since knowledge is Power and power can be used in two ways. Right or wrong. A cult of personality and material and economic profit does not turn out to be akin to the most elementary principles of the cult of the Holy Cross. Yum Balam Tun: dress splendidly with the Hipil of simplicity-humility. Let us say rather that: Testament of the Most Holy Cross visible and invisible. "That it is I who accompanies you". In order that It does not fall on you and Not a shred of damage. Ts' or 'ok in meyaj. ''From Bó-ri-quen para Xoquen'' (Xoquen-oldest name: The Historical-Geographical Relations of the Government of Yucatan of 1579; Teran and Rasmussen, 445-446, 2005). For you with All My Respect: Don Juan De La Cruz Verde and Tres Personas +++ (Book: EL Camino de La Toabey) The Millenary Most Holy Venerable Cross of the Mayan Victor. A. Cabello Reyes. +++ �� Bibliography: 1. A. Barrera Vázquez and Silvia Rendón, p. 72) 2. Diccionario Maya Cordemex, page 31, Barrera Vázquez, p. 31.