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Geoff Stray, Author of the Month for March 2010

The Tortuguero Prophecy Unravelled (cont.)
By Geoff Stray

This has led to some important new discoveries as Jenkins has just revealed in his The 2012 Story, which is hot off the press. [12] Grofe discovered that on Bahlam Ajaw's birth-date, the Sun was in the exact same position that it will be at the end of the 13th baktun on 21 December 2012 (except that in 2012 precession will have moved the Sun/galactic equator conjunction to the day of winter solstice). Grofe thinks Bahlam Ajaw was claiming a special relationship with the end of the current 13-baktun cycle, and the deity Bolon Yokte, who is connected to that event. Jenkins has also suggested the possibility that Lord Pacal of Palanque did something similar, possibly inspired by Baham Ajaw, and trying to upstage him by having his coronation day on the same day in the solar year as the last day in the next higher cycle in the Long Count - the 20-baktun cycle, or Pictun, thus becoming a kind of higher-ranking time-lord. Jenkins has suggested in his excellent new book, [12] that the king of Copan, 18 Rabbit also connected himself to a future baktun-ending, as well as the katun ending 9.14.0.0.0 when the sun was again in the dark rift. This is also the last date recorded at Tortuguero before 13.0.0.0.0 when Bolon Yokte descends.

Grofe has also discovered that Tortuguero Monument 6 shows evidence that the Maya were measuring precession by recording a lunar eclipse that occurred in the dark rift, when the glare of the Moon would have been negated by the Earth's shadow cast upon it, and allowing the Milky Way shape to be discerned. They were thus able to calculate the date six months later, when the Sun would be in the dark rift. This collaboration between Jenkins, Grofe and Macleod is continuing to provide more evidence that Jenkins's Galactic Alignment theory is based in fact.

Jenkins's theory, as many readers will know, suggests that the Maya deliberately targeted the end-date of their 13-baktun cycle on the winter solstice of 2012, since they viewed it as the point when the solar god One Hunahpu will be reborn in the mouth of the caiman, or sometimes, the jaguar-toad or a snake, represented astronomically by the winter solstice Sun appearing to be in the dark rift in the central bulge of the Milky Way. The convergence of the winter solstice sun with the dark rift is governed by what we call the precession of the equinoxes, caused by the slow wobble of Earth's tilt over approximately 26,000 years. The Maya were measuring this movement by the Sun's winter solstice position, rather than the spring equinox. Jenkins found constant references to this as a birth event, where the sun is reborn from the birth canal of the Great Mother, and we have seen that the sweat lodges and kivas were symbolic wombs of the Earth mother, and the kivas were used for symbolic rebirth rituals that see the forthcoming Emergence as a birth.

In 2009, Michael Grofe published an essay called, The Name of God L: B'olon Yokte' K'uh? [13] in which he pointed out that the right sanctuary panel from the Temple of the Cross at Palenque (one of the pibnaahs), shows an image of God L, the cigar-smoking Lord of the Underworld, in which he carries the "skeletal centipede", and that on it are clearly shown nine footprints. He concludes that God L and Bolon Yokte (the God of Nine Steps) could be the same deity, and that Bolon Yokte could be a group of deities that together, are the Lords of the Underworld.

Grofe says that god L rules the dark half of the year, but the Maize God resurrects in spring and defeats God L. One Hunahpu, the solar deity that will be reborn in 2012 is a form of the Maize God, so Grofe concludes that Bolon Yokte's "descent" as described on Tortuguero Monument 6, may actually be his "falling to a black place", as the Maize God's new era begins. He shows a connection with Maximon, the contemporary equivalent of God L, who, in Postclassic Yucatan, was represented by a wooden idol that was ritually fed during the Uayeb days - the five fearful days just before the New Year, at the end of which, he was ritually killed and dismembered. This cigarette-smoking god is nowadays killed by hanging at Easter, due to Christian influences.

Following my reading of Grofe's assertion that Bolon Yokte could be the same as the nine Lords of the Underworld, also known as the Nine Night Lords, or the Bolon Ti Ku, I was amazed to discover an essay by Sven Gronemeyer, published in 2006, in which he shows that the nine Night Lord glyphs were actually glyphs representing the nine growth stages of the maize plant. [14] This is clearly evident in the glyph for Night Lord Nine, who represents the final completion of the process, and on his head, the ripe ears of corn are easily identified. Gronemeyer shows that the development proceeds in three main phases and each phase is split into three more. He says that there is a Mixtec Codex - the Fejérváry-Mayer - that shows the threefold development, and that this relates to rites of passage - the transition from a youth to an adult.

maizeritual

The 3 x 3 stages mirror the three groups of three ceremonies performed annually in a kiva. This seems to be confirmation of the conclusions we have been reaching - that the pibnaah was used for rites of passage, and that these, like the annual defeat of the darkness by the light, (God L by the Maize god), will be played out on a macroscopic scale in 2012, when the Maize God, One Hunahpu will be reborn in the dark rift. The 21st December 2012 is ruled by the Ninth Lord of the Night, who shows the completed germination process via the ears of corn on his head. In other words, the pibnaah at Tortuguero that was connected with 2012 via its commemorative monument was used for the ripening of seeds and humans - an individual version of the mass rebirth and species ripening that will happen at the next Creation in 2012 and in preparation for which the pibnaah, like the kiva, also probably held species rites of passage.

lordninelordb
Two versions of Night Lord Nine, showing the ripe ears of corn on the head

End of Part I

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REFERENCES

  1. John Major Jenkins: The 2012 Story: The Myths, Fallacies and Truth Behind the Most Intriguing Date in History, Jeremy P.Tarcher/Penguin, New York, 2009, pp.263-277. [back to text]
  2. Michael Grofe's essay The Name of God L: B'olon Yokte' K'uh? http://www.wayeb.org/notes/wayeb_notes0030.pdf. [back to text]
  3. Sven Gronemeyer: Glyphs g and f as aspects of the maize god http://www.wayeb.org/notes/wayeb_notes0022.pdf. [back to text]

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