The Mayan Calendar Was Significant For
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The Mayan Calendar and the Transformation of Consciousness
Author: Carl Johan Calleman
language: en
Publisher: Simon and Schuster
Release Date: 2004-03-25
Reveals the Mayan calendar to be a spiritual device that describes the evolution of human consciousness from ancient times into the future • Shows the connection between cosmic evolution and actual human history • Provides a new science of time that explains why time not only seems to be speeding up in the modern world but is actually getting faster • Explains how the end of the Mayan calendar is not the end of the world, but a path toward enlightenment The prophetic Mayan calendar is not keyed to the movement of planetary bodies. Instead, it functions as a metaphysical map of the evolution of consciousness and records how spiritual time flows--providing a new science of time. The calendar is associated with nine creation cycles, which represent nine levels of consciousness or Underworlds on the Mayan cosmic pyramid. Through empirical research Calleman shows how this pyramidal structure of the development of consciousness can explain things as disparate as the common origin of world religions and the modern complaint that time seems to be moving faster. Time, in fact, is speeding up as we transition from the materialist Planetary Underworld of time that governs us today to a new and higher frequency of consciousness--the Galactic Underworld--in preparation for the final Universal level of conscious enlightenment. Calleman reveals how the Mayan calendar is a spiritual device that enables a greater understanding of the nature of conscious evolution throughout human history and the concrete steps we can take to align ourselves with this growth toward enlightenment.
Maya Calendar Origins
In Maya Political Science: Time, Astronomy, and the Cosmos, Prudence M. Rice proposed a new model of Maya political organization in which geopolitical seats of power rotated according to a 256-year calendar cycle known as the May. This fundamental connection between timekeeping and Maya political organization sparked Rice's interest in the origins of the two major calendars used by the ancient lowland Maya, one 260 days long, and the other having 365 days. In Maya Calendar Origins, she presents a provocative new thesis about the origins and development of the calendrical system. Integrating data from anthropology, archaeology, art history, astronomy, ethnohistory, myth, and linguistics, Rice argues that the Maya calendars developed about a millennium earlier than commonly thought, around 1200 BC, as an outgrowth of observations of the natural phenomena that scheduled the movements of late Archaic hunter-gatherer-collectors throughout what became Mesoamerica. She asserts that an understanding of the cycles of weather and celestial movements became the basis of power for early rulers, who could thereby claim "control" over supernatural cosmic forces. Rice shows how time became materialized—transformed into status objects such as monuments that encoded calendrical or temporal concerns—as well as politicized, becoming the foundation for societal order, political legitimization, and wealth. Rice's research also sheds new light on the origins of the Popol Vuh, which, Rice believes, encodes the history of the development of the Mesoamerican calendars. She also explores the connections between the Maya and early Olmec and Izapan cultures in the Isthmian region, who shared with the Maya the cosmovision and ideology incorporated into the calendrical systems.
The Maya Calendar
Author: Weldon Lamb
language: en
Publisher: University of Oklahoma Press
Release Date: 2017-02-23
By 1,800 years ago, speakers of proto-Ch’olan, the ancestor of three present-day Maya languages, had developed a calendar of eighteen twenty-day months plus a set of five days for a total of 365 days. This original Maya calendar, used extensively during the Classic period (200–900 CE), recorded in hieroglyphic inscriptions the dates of dynastic and cosmological importance. Over time, and especially after the Mayas’ contact with Europeans, the month names that had originated with these inscriptions developed into fourteen distinct traditions, each connected to a different ethnic group. Today, the glyphs encompass 250 standard forms, variants, and alternates, with about 570 meanings among all the cognates, synonyms, and homonyms. In The Maya Calendar, Weldon Lamb collects, defines, and correlates the month names in every recorded Maya calendrical tradition from the first hieroglyphic inscriptions to the present—an undertaking critical to unlocking and understanding the iconography and cosmology of the ancient Maya world. Mining data from astronomy, ethnography, linguistics, and epigraphy, and working from early and modern dictionaries of the Maya languages, Lamb pieces together accurate definitions of the month names in order to compare them across time and tradition. His exhaustive process reveals unsuspected parallels. Three-fourths of the month names, he shows, still derive from those of the original hieroglyphic inscriptions. Lamb also traces the relationship between month names as cognates, synonyms, or homonyms, and then reconstructs each name’s history of development, connecting the Maya month names in several calendars to ancient texts and archaeological finds. In this landmark study, Lamb’s investigations afford new insight into the agricultural, astronomical, ritual, and even political motivations behind names and dates in the Maya calendar. A history of descent and diffusion, of unexpected connectedness and longevity, The Maya Calendar offers readers a deep understanding of a foundational aspect of Maya culture.