martes, 16 de junio de 2009

Mayan Prophecies 2012

The end of the so called 'long count' of the old Mayan elders, our forefathers, and its correspondence to the year 2012 has become a sensitive issue, perhaps even a serious one to the Mayan world view and to the development of the ceremonial acts in which we, the Ajq'ij, 'spiritual guides', are continually involved.

All kinds of thoughts, hypothesis, assumptions and data outside the Mayan people have been spread through different media. Artificial echoes and false tags on our behalf. All of it has gained such an importance in the western world, that is, in its absurdity, a topic to seriously tackle from another perspective that is the count of the days as it is done in present times.

These words are not directed neither to the detail of astronomical calculus or the archeological reckoning nor to the gestures and signs in the sky and the earth that have been highlighted as a key to the imminent fulfillment of that alleged predictions.

The most important issue is this: human beings and their actions, individually or collectively, are not the measurement of things in the universe. From the Mayan world view, human beings are just another form of organization in nature; it’s only a part in the infinite interweaving of forces in continuous motion.

Calculations, derivations, synthesis or mere observations of phenomena are restricted in its record by the fact that human beings are only one corner of a total perception that by definition is vast, unapproachable.

We, the contemporary Maya, don’t know by direct line, the reasons that led our forefathers to calculate dates so broad and beyond their own temporal borders. The complete axle and the patterns of such calculations can be reinterpreted and re pour through a reappropriation based on the current use of the Maya Calendar.

The first obvious conclusion is that there is no conclusion. There is neither a preset ending nor a human count of days that can determine it. There will be no disasters or cataclysms following orders or punishment or divine whim.

There are no Mayan gods articulating warnings or particular indulgence strategies.

And by the way, there is no room for predictions about changes of consciousness or transformation of human thought. As long as a part of humanity continues self giving the right to exploit the other, everything will remain the same or worse by its own cause, without external influence.

We, the Mayan spiritual guides make mathematical calculations that allow us to accomplish evaluations within a framework, but although these guidelines are in the abstract, they always serve specific cases and always bear the mark of particularity and concrete.

We, the Mayan spiritual guides analyze acts, beget and gestation, births, forces in combination and repetitive cycles bound to different contexts. In any computation, being this of 7, 9, 13, 20, 73, 260, 949, 18980 days –or what is relevant to the point-, small, large or increased in magnitude, the elements and interactions of that count will always overlap in consequences that go beyond previous calculations. The same process applies to the old 'long count' of our forefathers and a new computation will be necessary.

Nothing really ends, nothing really begins, and in between occult factors of balance, the human intellection wonders away from any appropriation.

Neither the announcement nor the end of the world belongs to us as a species as well as it does not belong to any projection of our delusion settling religious cult - the very concept is ridiculous-. There is no reason to be afraid of the path neither of celestial elements nor to the inner development of the earth.

The interweaving of forces, mentioned above, makes reverberations in the Sacred Fire’s oracle and to the moment, anything indicates tragedies that are not mediated by the own human stupidity and the highlighted outline of being inflexible owners of nature.

Maybe one day it will be said that we, the Maya people, were wrong with our alleged prophecies and apocryphal assertions, this informal and small video remains as a testament that it does not, the real Maya people, have not risen or retransmitted negative omens. Will be mistaken those who have stolen only the structure of our calendar and will be wrong only those who have coated it with the fears and apprehensions proper of another way of thinking that is not ours.

I’m the Ajq’ij Apab’yan Tew.
K’amal b’e, spiritual guide of the sacred K’iche’ tradition.
Thank you very much.

Copyright ©2009 Fabián Frías Santillán

martes, 3 de marzo de 2009

Nawal, Nawalib’ pa ri ruk’a’am chi kech ri winaq

Pa le Mayab’ ch’ab’al K’iche’ le Loq'olaj Cholq’ij ub’ina’am Cholb’al Q’ij, ri q’ij rech Cholb’al Q’ij rech ri ajilab’al q’ij pa we uwach ulew ucholom rib’ rumal ri uriqik rib’ ri kasut rech ri q’ijsaq ri maj utikitajik ruk’ ri maj uk’isik, jun ruk’a’am oxlajuj ajilab’al rech uwiqab’ taq ri q’ij xuquje’ ri jun chik ruk’ juwinaq b’i’aj rech uwiqab’ q’ij. Oxlajk’aj chi q’ij, chi jujunal chech taq wa’ we q’ij yujun ruk’ xa jun chi ajilab’al xuquje’ b’i’aj, are k’u wa’ ri kuya’ wa’ we riqoj ib’. Ri ub’i’ chi jujunal wa’ we uwiqab’ taq q’ij ub’i’ Nawal, chi jujunal chech le Nawal kuk’utunisaj jalajoj chi palajaj. Wa’ we oxlajk’al chi Nawalib’ (pa uk’iyal) kuk’ul jun kotz’i’j rumal ri eqanel junab’ rech le q’ij ri uk’aninaq, ub’inam Mam, o abuelo, jun chi Nawal. Le Cholb’al Q’ij rech le q’ij kajlan wajxaqlajk’al job’ q’ij, xuquje’ ub’ina’am Masewal Q’ij.

Jun Nawal jun jalajojalaj chuq’ab’ rech ab’-uxlab’, jun k’atanal rech uwach ri kaj xuquje’ we uwach ulew ri wokom, jun chuq’ab’ ri uriqom rib’. Are jalajojlaj ab’ uxlab’ are taq kok cholb’al ri k’aslemal rumal unimal uq’ij ri uchak, che ri are wa’, maj ajchoq’e, maj uk’isik. Chi uwach ri k’oxomab’al rech ri winaq kilitaj jun uwachib’al rech eta’mab’al chech, uk’u’xla’xik, ‘Uchomaxik pa ri uk’u’xal’, chomaxik rech ri usimisosil, che ri ruk’ wa’ utz kb’an tzijonem. Kk’extaj ri ub’anik, ub’anik xuquje’ ri kuk’ulula’j wi rib’ ruk’ nik’aj chi b’anoj xuquje’ eta’mab’al, ri kk’utuw ri maj uk’isik. Chi uwach ri winaq, jun k’atanal rech uwach ri kaj xuquje’ we uwach ulew, are taq wa’ jastaq rech ri q’ijsaq xuquje’ ri uchakuxik ukemik rech ri q’ijsaq.

Che ma na ruk’ ta ri unimal kkowinb’ex ub’anik jujun taq chayunik xa rumal taq ri jastaq kxajtajik ri ruk’a’m rib’, Nawal rech ri q’ij, Nawal K’amal B’e rech jun winaq, Nawal rech Kaqiq’, Nawal rech Kaqulja, Nawal rech xkanul xuquje’ nik’aj chik. Chi jujunal chech taq wa’ we tzob’aj ruk’a’m ri tza’qatalaj eta’mab’al rech q’alajisaqil xuquje’ jun naqajob’ib’al xuquje’ chak, na xaq jeri’, rajawaxik kb’an utzalaj rilik, xuquje’ we ne, xib’ib’al, jacha taq ri wokaj chi tzij jawi’ kpe wi ri utz’onik jujun chech ri ub’antajik rech ri k’oxomab’al xuquje’ ri chomab’al kech ri winaq.

Are chi kb’an opanem chech tz’aqatalaj reta’maxik rech ri Nawal rech ri winaq xuquje’ jacha wa’ we Nawal ma pa wokaj kchakunik, ri e mayab’ k’amal taq b’e chi nawalil. Ri Ajq’ij, amaq’el kuchayuj ri ralaxb’al ri winaq, chi jujunal chech taq le Nawal kuya’ uch’ob’ik jun jalajoj taq uk’anik rech ri winaq, xuquje’ ri ak’al we ala, we ali on we ne na xa ta jun, ri uchuq’ab’ kuk’utunisaj on k’is k’o wi ri kuq’alajisaj. Are kub’ij wa’, Jun ala on jun ixoq ri xalax chi uxe’ raqan uq’ab’ jun Nawal k’is k’o wi ri kichak pine na k’u xaq junam ri kichuq’ab’.

Le nawalib’ che ri kkiwoko, kkijeqo xuquje’ kkiq’alajisaj ri uchuq’ab’ ri jun winaq are wa’ ri utzuk’linem rech ri tojob’al xuquje’ ri uq’axexik ri nik’aj chi chuq’ab ri kchakun pa uwi’ ri ak’al pa ri ruk’a’xik rumal ri unan. Wa’ we e Nawalib’ na kch’ob’otaj jasa je’ kechakunik ri kkiq’alajisaj xaq xew ri chuq’ab’il pa ri chak ri na b’anom ta utzalaj rilik rumal ne jun jachike rech ri no’jib’al. Ri Ajq’ijab’ chamanes pa K’iche’ kakiya nimalaj ub’ixik pa ri joq’otaj are chi’ k’o chi k’ax chech ri nan xuquje’ jasche che ri yawab’ winaq chik. Ri ak’al kuna’ pa ronojel ri ub’aqil pa le ch’ab’al k’iche’ jewa’ kb’ix chech k’uxla’nem, ‘kub’an ruk’ ri anima’ xuquje’ ri na’b’al, ‘una’ik, uk’oxomaxik ruk’ anima. Wem na kb’an wa’ ruk’ k’u’xlanem on we na’b’al rech ri q’atoj tzij xuquje’ ri uch’ajch’ojil ri k’oxomab’al ri tiqil ruk’ ri tzantzaq’or on chech ri b’aqilaj, wa’ we k’oxomab’al k’ate’ k’u ri’ kmuqi’ uwach che ma na kuxlan taj.

Le Nawal rech ri alaxb’al chech petinaq wi taq le chak ri qas wokolik xuquje’ jikilik utzuyem rib’ ruk’ ri na ruk’a’m ta chi rib’, chech ri nan xuquje’ ri tat ri e yakal minorib’ we chi wachil on na chiwachik taj. Le Nawal, on Mam on uchuq’ab’ le junab’ ab’ rech le q’ij chi kech konojel ri na keta’m le Mayab’ cholb’al q’ij, chech petinaq wi ri uyujik.

Le Cholb’al Q’ij rajawaxik kqetsax k’a pa uxe’al ri k’oxomab’al rech taqanel chi qech chi qajujunal, rech ri uwach q’ij rech ri alaxb’al pa le Mayab’ Cholb’al Q’ij, ri Nawal rech jun, le Nawal K’amal B’e on k’amal b’e. Ri tzaqb’al kuya chi jujun q’ij, pine na k’u are ktaqan ri chuq’ab’ tzaqb’al rij wachaj xa junam, che ma na kajunamataj taj chi kech e jujun winaq.

Pa taq k’i sik’ib’al uwach wuj xuquje’ pa taq jujun kotz’i’j, k’o k’o Nawalib’ ri kichuq’ab’ jer ta ne e b’anal k’ax, che m ana jet a ri’, xaq si na je ta wi. We ne kchomaxik ¿jasche jewa’ nub’antajik? ¿jasche che ri amaq’el jewa’ kinxaj in? Chila’ k’ut ktaqex wi la ri chak rech ri usuk’ub’axik nab’e mul. Chi jujunal chech taq le Nawal k’amal b’e xya’ taj k’u la ri’ jasa ub’antajik ri tyo’jlab’em ri unak’anobik loq pa ri tz’u’tal tz’alamal rech ri nan xuquje’ jawi’ ri qas xpe wi xuquje’ jasa qas ub’antajik ri eqelen ib’. We ne k’o ajchoq’e, are ri ub’antajik chi, chech uchomaxik, kupaj rib’ ri kya’ik, che ri maj uk’isik, ri ralaxib’al ri winaq. Nab’e ronojel wa’ wokotal loq. ¿la ki’kotemal kech ri tat nan? ¿la qas tzij chi kkaj kk’oji’ jun laj kine’? ¿Jasche xuquje’ jasa ub’antajik, che ri pa k’isb’al rech, che ri na ruk’a’m ta chi rib’ ri ixoq? Are taq xk’oji’ ri ak’al ronojel maj uk’amel ri chuq’ab’ maj kk’am wi, maj jachin kcha chech. Je k’u ri’ utzijoxik, maj uk’amel, ma na okiinaq ta ri ukemik xuquje’ ri eta’mab’al chech kech ri uk’iyal, ri b’anikil on rech ri no’jib’al, no’jib’al ri kb’anowik xuquje’ maj ne chomab’al. Maj ne choman ib’ on utojb’alil.

Uk’exik on b’inem pa ri b’e, xa ta ne apachike chech wa’, are uk’amik uq’ab’ ri k’o kril chech che ma na ruk’ ta ri keqelem wi we ne k’o na kkowinb’ex ta uchomaxik xa ne jun ri kraj kub’an pa taq we q’ij kamik. Are usuk’ub’axik tzij xuquje’ ri ch’awem ruk’ ri Ajaw, ‘Nimalaj Uxlab’ixel xuquje’ na xa ta xa kokisax ri q’oril chi uwach janipa na k’u ri na eta’matal taj che we kamik tajin kk’iyik pa utukelam. Le Nawalib’ na e ko taj, xuquje’ na qas ta kb’ix chi kech che ma na rech ta sachikil xuquje’ na si ta, utz’apim rib’ on xa ne jalum aq’anoq, na xaq ta uwach jun na’oj ri naq’atal ub’anik on ri xaq kchomax aq’anoq. Le kichuq’ab’- Nawalib’ aninaq kkikowirisaj ke’opan aninaq pa tew, pa kaqiq’ on kesosot b’ik. Kkik’ulaj uwach.

Chi jujunal chech ri solonik-ksik’ixik xuquje’ chi jujunal le kotz’i’j are ri qas qetem chech eta’mab’al ri kpe chech jun jawi’ kriqitaj ri ub’atz’il ri kk’amow b’ik jacha ne are taq, rumal mayijab’al, jacha ne ri keta’max jun kem ktzukuxik jasa ri ub’antajik jasa kojom chech ri ukemik.

Xa k’u junam utzalaj petik alaq chech ri okem pa ri tiko’nem on pa ri jiq’em.

Copyright ©2009 Fabián Frías Santillán

lunes, 26 de enero de 2009

The Maya Calendar, Mayab’ Cholb’al Q’ij

The spirituality and ceremonial work are great experiences, significant time and magical circumstances meet the path of a creator of the fabric of time. These words are a call to support the transmition and teaching of the ancient Maya culture, the authentic Maya culture. The Maya calendar is called Tzolkin in anthropological literature, we call it Cholq'ij, 'sort of days'. It has been used as the structure of our community life and for every act in intimacy for millennia.

Le chak patan xuquje’ le kotz’i’j kuya kan nima’q taq eta’mab’al, jutaq b’iq’ xuquje’ jastaq ri sib’alaj nima’q uq’ij ri b’e chech jun je’lalaj ukemik ri q’ijsaq. Kinya wa’ we jupaj kapaj tzij xa rumal kinb’an jun sik’inik chech ri uto’ik ri ujab’uxik, uq’axexik ri qab’anikil kech ri qawi’xal qakuta’mil. Le Mayab’ cholb’al q’ij xuquje’ kojom ub’i’ Tzolkin pa le sik’ib’al rech ojer tzij, ri oj qakojom ub’i’ Cholq’ij, ‘ucholik taq ri q’ij’ K’yalaj junab’ k’as uwach xuquje’ are wokownaq ri qak’aslemal pa taq ri wokaj xuquje’ chi jujunal chech ri chak ri kqab’an ruk’ ronojel qak’u’x.