Full Moon Gazing

Full moon gazing is one of the practices outlined in Lujan Matus' new book Awakening the Third Eye - Discovering the True Essence of Recapitulation. These gazing practices awaken the Seer within via the heart and teaching the gazer to see the highest spectrum of light, the blue spectrum. This collection of shamanic gazing practices is the most effective and profound series of meditations I have encountered.

I was walking along my beach just as the sun went down, and singing and taiji dancing into the waves until it was dark enough & the moon high enough to do the quetzalcoatl gazing.
While gazing at the moon and doing the clockwise rotations around its periphery, the whole sky flashed through sheets of the electromagnetic blue light. Usually i see this blue light in streaks or smaller sections, like bleed-through from the realm of pure light. This night, it was like moments of lightning, where the whole sky is electromagnetic blue, yet gone in the same instant, revealing the speed and specificity of the third eye's perceptive faculty.
Then, as i dropped my eyes to the low 6o'clock position, a very fast silvery something pulsed directly into my right eye. It came at me horizontally from the moon over the sea, and felt like a raindrop hitting me firmly in the eye except there was no water when i blinked & i knew it was light poking me with it's finger, in the pineal gland.

I continued gazing while recapitulating being poked in the pineal gland through my eye, as the moon in my secondary soft gaze vision above was starting to spin and wriggle up the sky. The sand in front of me was also in my secondary soft gaze vision below, and it was long and wet and i saw it had the full reflection of the moon in the shallow clear water, with the long streak of moonlight also extending below it towards my feet. For the first moment, i saw the moon in the sky moving as the construct became fluid, while the moon in the shallow watery sand was perfectly still. I kept my focus on the low 6oclock position watching both above and below with my soft gaze, while the moon in the watery shallows also began to wriggle and spin. The moon was laughing and howling, while the wolves were silent.
I observed the fluidity pass from heaven to earth in that moment while neither space remained in a fixed construct.

lovelovelove

Telepathic Octopus & Experiences of Connectivity

The more we quiet the inner dialogue and become witness to pure energy beyond locality in time or space or self, the more sensitive we become. Acute awareness of what is being thought and acted upon within the collective web invites grace & humility to be found in facing the vulnerable honesty that is relentlessly revealed to the witness and the body of the witness. Applying our sensitivity to the cues of the golden path, as they are revealed to the heart, is the grace in what may sometimes be like being dunked under a wave in the surf.
On this vulnerability of telepathic witnessing, and considering the differences in socialisation for the octopus, compared to the human, I can see impeccability in acceptance of truth as the body comes into the knowing. As we progress, there is no concealing and nothing to conceal or deny, which will prompt genuine development of the individual heart through responsibility to truth.


the following is from Terence McKenna's book "Food of the Gods" (1992)

        "Nature, in her evolutionary and morphogenetic richness, has offered a compelling model for us to follow in the shamanic task of re-sacralization and self-transformation that lies ahead. The totemic animal image for the future human to model is the octopus. This is because cephalopods, the squids and the octopi, lowly creatures though they may seem, have perfected a form of communication that is both psychedelic and telepathic - an inspiring model for the human communications of the future.

Consider the Octopus
An octopus does not communicate with small mouth noises, even though water is a good medium for acoustic signaling. Rather, the octopus becomes its own linguistic intent. Octopi have a large repertoire of color changes, dots, blushes, and travelling bars that move across their surfaces. This repertoire in combination with the soft-bodied physique of the creature allows it to obscure and reveal its linguistic intent simply by rapidly folding and unfolding the changing parts of its body. The mind and the body of the octopus are the same and hence equally visible; the octopus wears its language like a kind of second skin. Octopi can hardly not communicate. Indeed, their use of "ink" clouds to conceal themselves may indicate that this is the only way that they can have anything like a private thought. The ink cloud may be a kind of correction fluid for voluble octopi who have misstated themselves. Martin Moynihan has written of the complexities of cephalopod communication:

"The communication and related systems of... cephalopods are largely visual. They include arrangements of pigment cells, postures, and movements. The postures and movements can be ritualized or unritualized. Colour changes presumably are always ritualized. The various patterns can be combined in many and often intricate ways. They can be changed very rapidly. Since they are visual, they should be relatively easy to describe and to decipher by human observers. There are however, complications...

Read or not, correctly or not, the patterns of cephalopods, like those of all other animals, encode information. When and insofar as they are messages, intentional or not [they] would seem to have not only syntax but also a simple grammar."

Like the octopi, our destiny is to become what we think, to have our thoughts become our bodies and our bodies become our thoughts. This is the essence of the more perfect Logos envisioned by the Hellenistic polymath Philo Judeaus - a Logos, an indwelling of the Goddess, not heard but beheld. Hans Jonas explaind Philo Judaeus' concept as follows:

"A more perfect archetypal logos, exempt from the human duality of sign and thing, and therefore not bound by the forms of speech, would not require the mediation of hearing, but is immediately beheld by the mind as the truth of things. In other words the antithesis of seeing and hearing argued by Philo lies as a whole within the realm of "seeing" - that is to say, it is no real antithesis but a difference of degree relative to the ideal of immediate intuitive presence of the object. It is with a view to this ideal that the "hearing" here as opposed to "seeing" is conceived, namely as its deputizing, provisional mode, and not as something authentic, basically other than seeing. Accordingly the turn from hearing to seeing here envisaged is merely a progress from a limited knowledge to an adequate knowledge of the same and within the same project of knowledge.""

Mayan Tzolkin 13day cycle of LAMAT

On Jan 29 the trecena of Lamat/ Q'anil began. Lamat is the Yucatec Maya word, and Q'anil is the quiché maya word. There are 12 mayan languages still in use with many more dialects and variation. The most commonly known mayan names for the day glyphs around the world today are the yucatec words. Not only are there the various living languages of the Maya to describe this calendar, but there are also the aztec language words. The meaning and energy trajactory of each glyph is better understood when you get to see the various names for this energy and what this word means in native language. Each day sign or glyph energy is considered to be a living lord, like a person, and cannot be wholely described by their name or any words. Daykeeper calendar shamans are trained to be in relationship with these energies and to receive directly the imparts of guidance on how the energies may manifest as each cycle of the spiral calendar rounds goes up another level, to a faster higher vibrating expression of the basic patterns and codes of creation.

The "Trecena of Abundance" summary is from the Mayan Calendar Portal also MCP on facebook & "Ceremonial Days" below by me.

Trecena of Lamat/Q'anil
Jan 29:    1    Lamat/Q'anil
Jan 30:    2    Muluc/Toj
Jan 31:    3    Oc/Tz'i
Feb 1:    4    Chuen/B'atz'
Feb 2:    5    Eb/E
Feb 3:    6    Ben/Aj
Feb 4:    7    Ix/I'x
Feb 5:    8    Men/Tz'ikin
Feb 6:    9    Cib/Ajmaq
Feb 7:    10    Caban/No'j
Feb 8:    11    Etznab/Tijax
Feb 9:    12    Cauac/Kawoq
Feb 10:    13    Ahau/Ajpu

The Trecena of Abundance
A lush and fertile sign, Lamat, or Q’anil in K’iche’ Maya, brims with the energy of positive growth and abundance. Lamat represents the seed, corn, pride, harvest and food. It is the nagual of all kinds of animal and plant seeds, and the daysign of fertility and harvests, of prosperity and abundance. It signifies corn and its four colors known to the Maya: yellow, white, red and black—which are also the four colors of the twenty daysigns in the Tzolk’in, represented by the four cardinal directions of the globe.

Take these next thirteen days to enjoy and celebrate the abundance in your life, without guilt, without hesitation: celebrate who you are, what you bring to this world and your loved ones, and what your loved ones and the world around you, in turn bring to you.

Let us remember what true abundance really is: it’s not money or fame, and it’s not power or influence. Abundance is life in its breathtaking diversity of forms and colors. Abundance is the unfathomable volumes of sunlight, water, air and nutrients that cycle throughout the biosphere. Abundance is a rich harvest that leaves plenty of fruits, vegetables and grain for the next season or to share with your neighbor. Abundance is an endlessly overflowing fountain of joy, elation and happiness that never dries up and never asks for anything in return. Abundance is that nobility of spirit that keeps no score and no grudges, a spirit completely content and free of toxic emotions and thoughts.

Think about what living an abundant, joyous, fulfilling life really means to you, not what advertisers want it to mean to you, and pursue that—not the plastic idealizations of modern life you see and hear in the media and the Internet. Do not allow the poison of envy, greed, inferiority or inequality to enter the vessels of your soul. Respect your natural merit and worthiness of a full and enriching life.

This Trecena, choose to live in breathtaking abundance.

~ Birgitte Rasine

∞∞∞∞∞∞∞∞∞∞∞∞∞∞∞∞∞∞∞∞∞∞∞∞∞∞∞∞∞



 Lamat Ceremonial Days: (by Phe)
 
While the actual original meaning of the Yucatec word Lamat is unknown, the significance is clearly to do with the ripeness and abundance of the growing crop, and the day is said to be good for the corn. The meaning of the quiché word Q'anil is the seed, or germ of the corn and also means life and creation. The aztec word for the day of Lamat, is Tochtli, which means rabbit. A creation myth story, written by Kenneth Johnson is below, on the rabbit in the moon, venus, ecology in her ripeness and being drunk 

Feb 3:    6 Ben/Aj  - the flow of your energy in fluid response with strong counsel and leadership, by resurrection of nature and preservation of environment. Ceremonies in the gardens & forests with plants & seeds are powerful today.
Feb 4:    7 Ix/I'x - The resonant jaguar shaman - this day is to increase the force of the animals in nature.
Feb 5:    8 Men/Tz'ikin - Reflections of infinite vision, a holographic mirror of connectivity. This is the Men day subsequent to the recent Men trecena in which your path during this coming cycle may have been revealed to you. Ceremonies blessing for abundance, the vision and intuition, and a path of heart and love are powerful today.
Feb 6:    9 Cib/Ajmaq - The highest vibration of the light in consciousness with the wisdom of the elders and the quietude of the owl. It is traditionally the day of forgiveness. Real forgiveness of self & others allows all abundance in this trecena to truly flow.

On the Rabbit as Lamat, Kenneth Johnson tells this story:

"There are other shades of meaning here, too , for the rabbit's heiroglyph is the Mayan symbol for the planet Venus. To the Maya, Venus was not associated with the goddess of love, as it is in western civilisation. Instead, the Maya linked the cycle of Venus with powerful and dynamic events in the world of politics and ecology. The god Lahun-Chan, with whom the Yucatec Maya associated Venus, was a deformed monster who wreaked havoc as he lurched drunkenly through the world of the gods.

This wild drunkenness was strongly associated with the day-sign Rabbit. The rabbit in question would seem to be the "rabbit in the moon"... This mythic rabbit is a cheerful drunk, the companion of Mayahuel, the goddess of drinking. It is in the story of Mayahuel, the Aztec deity who ruled this day-sign, that we can most clearly see its associations with alcohol and general indulgence, as well as with the spirit of growth and vitality, of "ripeness".

Mayahuel, it is said, was a virgin goddess under the protection of the celestial monster or Sky Serpent. Quetzacoatl, in his cosmic form as the god of the wind, stole her from her guardian and fled with her to earth. He became one with her, and the two of them were transformed into a great tree with two branches, a male branch to represent Quetzalcoatl, and a female branch to represent Mayahuel. The Sky Serpent, angered, came with his celestial helpers and attacked the tree that held the spirit of his former ward. The female branch was torn to pieces: Mayahuel was dead. In sorrow, Quetzalcoatl returned to his customary form and buried the bones of the virgin goddess. From her grave sprouted agave or maguey plant from which the liquor known as pulque is brewed.

The story of Mayahuel and Quetzalcoatl is an Aztec version of a myth common all over pre-Columbian America. The story of the goddess who dies, is buried and returns in the form of growing things is fundamental to Native American mythology. It signifies that the earth is regarded as the physical body of the Divine Mother. In many version of the myth it is corn, not agave, that grows from the body of the slain Earth Mother, as corn was the Native American "staff of life".

The story of this Aztec "corn mother" has an esoteric meaning as well. The tree into which Quetzalcoatl and Mayahuel are transformed is yet another symbol for the World Tree standing at the centre of the universe. The World Tree is also within us as the spinal column, which carries the "body lightening" (Coyopa) up and down in its spiral pattern. Other spiritual traditions concerning this life force inform us that the "inner tree" has both a masculine or yang channel (Quetzalcoatl) and a feminine or yin channel (Mayahuel). In this Aztec myth, we see a version of the "fall from grace" - the loss of that original male-female unity which, in spiritual traditions all over the world, is equated with the condition of paradise. "

- Kenneth Johnson "Jaguar Wisdom" (book).

Lovelovelove

These Mayan Tzolkin cycles are also posted on the Parallel Perception Forum 
where you can also read previous cycles, and an article, "20 naguals of the Tzolkin"  written by indigenous Maya Quiché daykeepers, on the energy of the days.