Thursday, March 31, 2011

Interview with Naguals Lujan Matus & Richard Osorio

Lujan Matus' Shamanic Movement Forms
   
Phe:
The Nagual Lujan Matus teaches a body of shamanic movement series. The energetic configuration of a nagual is such that he or she receives bodies of knowledge as transmissions, from a living lineage of benefactors, in lucid dream awareness, an altered state of consciousness. The relationship between nagual and benefactors is ongoing in such a way that very large transmissions of knowledge and practices can be given, to be imparted during the life of the nagual. Can you describe an experience of receiving these various shamanic movement series?


Lujan:
I have various memories; specifically one where I was standing on the wall of China with the old nagual and another Chinese woman called Mion. I was a child at this stage. Merely standing there accompanied by them was enough to anchor me in a type of knowing that cannot be spoken, yet is absolutely known in terms of its origin.

This type of experience only releases wisdom when confronted by another's body consciousness. And even then the heartfelt transmission will adapt in correspondence to the person that the knowledge is being delivered to.

In the same way, I have a memory of travelling through vast empty space, surrounded by the old nagual's energy field. As I witnessed this occurrence I only remember him, in terms of his awareness, as I was in this very unique accompaniment. The vastness that we traversed was beyond my capacity at that stage, yet by virtue of witnessing simultaneously what he witnessed, my capabilities were open to the flood of information that corresponded to this region of eternity.

I have very deep memories of seeing my benefactor perform movements, yet as I saw from my own eyes I witnessed the internal energetic potential as waves of movement within my own  body within his, thus I learned. There were many occasions where I was absolutely disembodied and was seemingly carried behind the eyes of the witness. At these points I was nowhere to be found. Nevertheless I was there. I was myself and my benefactor at this point.

As for transmission in terms of the way that I function as a teacher, I can sometimes have a student in front of me and their lack of confidence will stop my body from demonstrating, so I move them to another part of the room so this influence does not affect my ability to teach. Similarly, as it may seem, I am still doing what was done to me, yet this doing relates to everybody that comes into my presence and tells my body who they are and what their potential is, and then my body consciousness responds and then releases accordingly.

So my journey was very thorough with my benefactors. They revealed themselves to me in such a fashion, with so much power, that everybody reveals themselves to me, even if they don't have power. This is a product of the way that I have been taught.

My eyes have been adjusted, as has my body, to see the unrecognizable, yet in the same breath I cannot recognize the words on a road sign. These are not familiar things as far as I am concerned. What is familiar seems unfamiliar to everybody else. Thus my journey unfolds in accordance with the transmissions of power from my benefactors.

On many occasions when I am teaching, my body will withhold information. On others, it will reveal. This seems very Chinese, I know, but it is not a willful act on my part. It is just the way it is.

And when you get to this stage your body will not act in a way that is unproductive. It will act in accordance to what is presented.

Richard:
As far as I'm concerned the reception of these movements is still ongoing. Not only in terms of movement series I have yet to learn, but also of those that I have learnt already. As I am practicing there is transmission and the actual event of first learning a series like the Dragon's Tears seems irrelevant in comparison to the absorption and unfolding that occurs each and every time I engage in this practice.

However, learning from Lujan is just as unique as the movements he is teaching. I have been passionate about chinese martial arts and qigong systems since the age of 12, had a number of teachers since, and have seen practitioners of thousands of different systems and yet I have never seen anything that I could compare to the system Lujan is teaching.

Most students who learn the Dragon's Tears will realize that their energy builds up really fast while they are directly supported by Lujan's personal power. For me personally, this gave me a reference point for my own personal power that I'm still trying to consolidate years later.  In that sense, the Tears only began to emerge as I practiced independently and I still feel like the process of transmission is ongoing. It is the most relevant movement series I have ever learned.

One of the first things a new practitioner will realize is that we need to practice the Tears adaptively, responding to the current electromagnetic energies, their location and their strength. In that sense, the Tears demand that you listen and force your inner seer to awaken. You can not  follow your own will blindly by rigidly adhering to a routine of movements. Once the Tears are practiced like a routine, they will have lost their power.

What a wonderful metaphor for our life it is, that in order to claim our personal power we have to sensitively react to our surroundings and follow the way we are meant to walk rather than enforcing our will onto our surroundings and go wherever we want to go. Such are the Tears: they transcend into all layers of our life. The practice will begin in that half an hour or so daily and the principles realized will find their way into every interaction we engage in. It is truly an act of magic.

When I practice the Tears I will naturally drift into a trance and no longer differentiate between my physical body and the surrounding energetic fields. It all becomes one movement, or truly: it always is. It is the closest sensation I've had to experience the tranquility of Oneness.

In terms of transmission from the mysterious beings where these movements originate from: I have two memories and I know one of these has yet to unfold. I have no frame of reference for these memories. There neither is a scene in which the memory takes place, nor is there a time I remember in which I experienced these events from which moment on I remember them. They are just there.

One memory is of the old nagual Lujan. I can say almost without a doubt it is the only contact with him I ever had or ever will have. By recalling this memory I tap into such a compacted source of information it is beyond my understanding. My only visual memory is of him standing in darkness. I don't even have a memory of any facial features. The feeling was such that this is the only time I will see him, because it is all there will be necessary. There were no words spoken and I don't even have a memory of time passing by in terms of remembering how long I have been with him. All there is, is that one gesture and it is loaded with feeling to such an extent that my breath gets unsteady and my heart beats faster as I recall it, like a lifetime compressed in a split-second. Just remembering this brings so much power to my body, it really is unbelievable. He gave me sense of his personal power and it appears this was all that was necessary for him to do.

The second memory is of Malaiyan. It is indefinitely more deep and intricate in what it contains, but all I recall is that something has happened and I don't know yet what it is.

Phe:
I feel like inserting a breath here, to pause and let all that depth of information resonate to the depths of being. I have had some of these experiences, of becoming the one who is teaching as I receive the teaching, or as it is being transmitted to another. I have also experienced being another as they receive a teaching pertaining to their circumstances, which do not reflect mine, but leave me with the ability to recognise this situation on another person when I meet them. Can you both write more about practising the Dragon's Tears or other movement series that seem to assist or activate the process of recovering the information contained in these micro-moments. What is happening when doing the movements that opens the doorways to these transmissions & the ability to recognise energy signatures on others?

Lujan:
This is a very delicate question to answer. To describe the indescribable. One absolutely recognizes a point that is unrecognizable, yet makes itself obvious. The Dragon's Tears does open individuals to this indescribable aspect thats arrival is heralded in indescribable ways.

Even though a lot has been elucidated by us all in this interview, nothing has really been identified and for those who understand this, they will recognize what cannot be spoken, even though it is impossible to really mention something that must be seen and this simultaneous occurrence usually appears between people when one or the other experiences this viscous substance, as something that is recognized as a momentary holographic intervention that is not visually appparent, yet gives depth to the substance of what needs to be transmitted at that point.

Juan Matus described this as spirit, but this description, even though fortifying and beautiful, is not descriptive enough to give content to the originless impact of that which gives itself substance upon its arrival.

As we progress, these phenomena will make themselves available as has been made available to you Phe and these valuable descriptions move away from their original origin, which is a syntactical maneuver of one who sees giving others a viable option of entering into the shaman's world, until that description becomes a living experience that will eventually validate itself without a paradigm to support it and this is truly when one begins to walk upon the pathless path.

Richard:
What or how it happens that these doorways of perception open up, I don't know. I only know that it does happen and I see the connection to the Dragon's Tears. Practicing the Dragon's Tears is like drawing a magic into your life that unfolds very impersonally. It is impossible to take possession of the magic in this set of movements and bend it to your will.

The sense of identity truly gets lost in this practice and dissolves into impersonal trance. When you begin to sustain this empty position, empty of identification, the body language of people will reveal their true position. The language of the body is truthful and will always reveal. Often you can observe someone suppressing body language, forcing the body to be silent to avoid that their true emotional situation is revealed.

I have often witnessed what you call a micro moment that unfolds when an individual in this situation meets a seer. There seems to be an impersonal pressure emanating from a seer that liberates the energy that is blocked physically within this cloaked habit. Like a flash of lighting that, for a second, reveals the inhibited energy within a short mimic or gesture. Like the mere presence of the impersonal in the seers eyes bring completion to the energetic truth of this moment. And really, to understand  this language, the language of the body, we do not need a dictionary. It is everyone's native language and comprehensible for everyone who is confirmed in silence.

Another phenomenon related to this and what I now realize is what you probably actually alluded to in your question, is the completion of energetic truth in terms of being pressured by anothers need and releasing this pressure by acting or speaking this pressure.
The way I see it, being of service essentially means being empty of oneself and being empty of oneself means being full of everything, the impersonal. It is this impersonal quality that truly recognizes you as another I, and by virtue of being liberated from personal attachment, the personal dilemma of people within the field of the seer will find liberation too.

The difficulty here is in the babysteps. As I began to experience these things it was all too easy to lose emptiness to the content that in reality originated from another and confuse it for my own and become lost within a dilemma that wasn't even mine to begin with. Such are the challenges and such is growth. First you overcome yourself and then you begin to overcome yourself in others. And this really is the essence of the Dragon's Tears. Impersonal emptiness and silence. To a point so profound that often I'm surprised I'm still here after finishing my practice.

Phe:
Lujan wrote, "Even though a lot has been elucidated by us all in this interview, nothing has really been identified and for those who understand this, they will recognize what cannot be spoken, even though it is impossible to really mention something that must be seen and this simultaneous occurrence usually appears between people when one or the other experiences this viscous substance, as something that is recognized as a momentary holographic intervention that is not visually appparent, yet gives depth to the substance of what needs to be transmitted at that point."

In relation to this body consciousness you describe, even the process of writing this interview leaves me laughing, with great pauses until what is to be revealed next arises, while I am aware we are all experiencing this challenge to describe what can only be experienced. In terms of developing the potential of awareness in humanity, that has been largely dormant in the aspect of the third eye - heart nexus as it speaks through the body consciousness, we are talking here about physical movement forms that will potentiate this perceptive capacity.

Richard elucidates the practice of fluid response in the moment, "One of the first things a new practitioner will realize is that we need to practice the Tears adaptively, responding to the current electromagnetic energies, their location and their strength. In that sense, the Tears demand that you listen and force your inner seer to awaken. You can not  follow your own will blindly by rigidly adhering to a routine of movements. Once the Tears are practiced like a routine, they will have lost their power."

A really common question for people who are interested in spiritual practices is "how do I differentiate between what my head is saying and what my heart is saying?" I may answer that the body will tell you, we are electromagnetic beings in a plasma universe. All "form" is a communication inherently participating in connectivity. This is bamboozling for many though, as the journey to learn and decrypt the physical language is personal and rarer to find instruction in, than finding a meditation class. Listening to the body consciousness requires a presence frequently unattainable to many due to internal dialogue and beliefs that continuously shunt awareness elsewhere.

You both make so many beautiful and complete descriptions of 'becoming' along the pathless path in body consciousness.

Richard: "First you overcome yourself and then you begin to overcome yourself in others."

Lujan: "This type of experience only releases wisdom when confronted by another's body consciousness. And even then the heartfelt transmission will adapt in correspondence to the person that the knowledge is being delivered to."

I had a dream recently, in which an internal dialogue loop was being presented. Someone was presenting an idea, to do with UFO's and many people were listening, lined up on a kind of conveyor belt. What was being conveyed to us was not true, I could feel that much and it was distracting. The environment was total blackness, like the void. There was no visual information at all. We were told we were being transported to another location, although we actually were transported on a loop which I recognised through sensing the same energy signature on the place we arrived at. What was being "conveyed" to us was someone else's looping internal dialogue. Suddenly Lujan was there and he asked me, "Do you have a knack for remembering choreography?" I answered "Yes" curious about the connection to this topic with what was being presented in the dream. Lujan continued, "You have the ability to travel through spaces, physical spaces and spaces in consciousness, & know what has been there. You can link to remote spaces connected to those events in the initial space". I woke up suddenly as I saw myself writing this here as a question about practicing movements that expand consciousness. Lujan do you have any memory of this telepathy? Or can the memory unfold in you now to elaborate?

Lujan:
We are very complex beings. So complex, so extraordinary that it is advantageous for the forces that control our lives to convince us that we are powerless; that we are limited.

We are surrounded by more than what we expect. We are at the moment freeing ourselves from our encasement; collectively and individually. I know for certain, without one shred of doubt that destiny exists in linear timelines that are multi-dimensionally active.

There are those that wish to succeed and there are those who wish us not to succeed. As Henry Ford once said, "whether you believe you can or you believe you can't, you are right". This is one of the most difficult social, interdimensional, linearly anchored predicament that humanity faces.

I have memories stored within the holographic matrix of other people's energy fields. I am privy to this and as I travel my destiny within this lifetime, others are beginning to realize that it is the "out there" that affects the perception within.

Our complexity is as such. Our third eye capacity traverses the destinies of the ones that we are to meet before we even know who they are. This preordained timeline is fractal within its effect. The eyes of the multiverse that we exist within perceive and know the outcome of that which shifts from one point of reference of attention to another, as it seeks its simultaneous immersion and encompassing embrace that is our destiny as a tapestry.

Do I know and remember everything? Where I have been? What I have done interdimensionally?

For sure not. I am the same as everybody. The ever-present moment that continually escapes me is where my personal wisdom arises.

And your realizations, Phe, the wondrous effects of our fractal nature, cannot be rationally comprehended, yet the connection is substantiated through the realization that all hearts have one source.

The trunk of the greatest tree will always recognize a new leaf and will constantly forget those that fall to the ground to be reabsorbed as nutrients for new growth to occur.

And can movement affect consciousness?

Our body assimilates what we are capable of retaining, only if we forget who we are while performing such acts of magic.



Parallel Perception Forum
Dragon's Tears with Lujan Matus



Friday, March 18, 2011

Butterflapple

My little garden of edible flowers and greens 
is being eaten
by the juiciest caterpillars.
As i didnt have the heart to tear them away from their feast,
i settled upon the joy of knowing i have a secret garden.
While it may look as though I am growing Bok Choy,
I am really growing butterflies. 

If one day i should have an apple tree...

  (i don't know who the artist is but would like to)

Thursday, March 10, 2011

9th Underworld & trecena of Manik

You can read my writings & information from the Mayan Calendar Portal on previous Mayan Calendar trecenas here. 
So it is pretty clear that Im not always going to write up these trecenas on time.  Apologies i have missed a few. The news is that on Feb 11 we started a whole new tzolkin round - a 260 day cycle. In Guatemala, 8 Chuen is often considered the beginning of the trecena, in terms of a "new year" type celebration, because they are responding to the energies of the day, not necessarily the number 1, while other Mayan communities in south Mexico do celebrate the 1 Imix date. It doesn't matter to try and view the start or the end of a round, think of a torus, it just continues. So, 1 Imix marks the start of the tzolkin round in relation to where it fits numerologically into the Long Count and the Great Cycle which is what is coming to completion. I prefer the term completion rather than end, because it is not an end, but a completion of certain evolutionary developments in human consciousness.

According to Carl Johan Calleman's revisited maths on the calendar this is the FINAL tzolkin round before the completion, on Oct 28, 2011. There is some dispute as to whether the glyphs, only decoded in 1976 were calculated correctly when the dec 21 2012 date calculated. This aspect of debate is complicated and often leads away from the point though.

Among the leading daykeepers and elders alive today, the date Dec 21 2012 is not particularly important, nor is any other singular date. After the last 30-40 yrs of glyph decoding and recovery of Mayan calendar information that was destroyed and hidden since the Spanish conquistadores arrived, it is fairly widely acknowledged that focussing on a specific date as the completion moment is really not what this is all about.

As we know, with peak evolutionary moments, we cannot pinpoint a day upon which a key manifestation arose, but we can identify an era. This is one of those eras. Don Alejandro Oxlaj Perez, leader of the Mayan Council of Elders explains that it will still take a generation or so for the developments occurring to day to really be seen in the world. Do you say the sunrise is when the first peak of light is visible on the horizon? Or when the full disc of the sun is visible on the horizon? From which vantage point is this measurement true? Or can we just say sunrise is that span of time, and gradually the light spreads

Each tzolkin round of 260 days has 20x 13 day cycles: trecenas. We have just begun the 3rd trecena of this tzolkin round. From Jan 5 1999, with the start of the 8th underworld, the amount of information we were perceiving in 360 days was equivalent to what we had been previously perceiving in 19.7 yrs with the 7th underworld, from 1755. Prior to that in the 6th underword, things were slower. You can see the industrial revolution being a key part of this speeding up of information. Now, we entered the 9th underworld on March 9 and we are perceiving as much in 18days. Peak grokking! This is coming into real contact with the lightning speed of the third eye function.
The beginning of the 9th Underworld is the day of ascension, March 8-9 going from 13 Cimi (death) to 1 Manik. This relates to the time in this 9th underworld when the energies really become available. 13 is the frequency of ascension and cimi relates to the complete death surrender process that brings about a new birth.  

∞∞∞∞∞∞∞∞∞∞∞∞∞∞∞∞∞∞∞∞∞∞∞∞∞∞∞∞∞∞∞∞∞∞∞∞∞∞∞∞∞∞∞∞∞∞∞∞∞

Trecena of Manik/Kej from Mayan Calendar Portal.
Mar 9:    1    Manik'/Kej
Mar 10:    2    Lamat/Q'anil
Mar 11:    3    Muluc/Toj
Mar 12:    4    Oc/Tz'i
Mar 13:    5    Chuen/B'atz'
Mar 14:    6    Eb/E
Mar 15:    7    Ben/Aj
Mar 16:    8    Ix/I'x
Mar 17:    9    Men/Tz'ikin
Mar 18:    10    Cib/Ajmaq
Mar 19:    11    Caban/No'j
Mar 20:    12    Etznab/Tijax
Mar 21:    13    Cauac/Kawoq


MANIK - The Trecena of Respect
Dignity, strength, humility and power. Respect, honor and integrity. These are the values Manik’, the Deer, embodies. Free of the toxic effects of ego, Manik’ stands head and shoulders above the skirmishes of mankind, the epitome of grace in the face of danger and uncertainty that’s all around him.

Profoundly spiritual and peaceful, Manik’ seeks to impart no violence or harm to others, but does have the raw power to defend himself and others when the need arises. He is no gentle or weak spirit—he crushes the stereotype that states spiritual beings are soft and passive. Indeed, the deepest spiritual thinkers and most balanced individuals carry the greatest personal strength. And what is strength but the direct result of ultimate self-respect?

This trecena, your challenge is to find your strength. This doesn’t mean ramping up your time at the gym or signing up for aikido. It means developing a stable sense of self-respect, without the arrogance, judgment, and ego that often hang on to our psyches, latching on like so many psychic parasites.

Respect without reservation, respect without judgment or self-importance. Respect who you are and what you do for no reason other than because you are here. Respect your inherent talents and skills, respect the role you play in your family and society and the legacy you will leave to future generations. Respect yourself, and live that respect through every pore of your being. It will then naturally flow outward to those around you.

You will find that true respect, for both yourself and others, does indeed build strength—the kind that will carry you through storm and upheaval, and enable you to stand on your own feet regardless of the challenge.

~ Birgitte Rasine

∞∞∞∞∞∞∞∞∞∞∞∞∞∞∞∞∞∞∞∞∞∞∞∞∞∞∞∞∞∞∞∞∞∞∞∞∞∞∞∞∞∞∞∞∞∞

Ceremonial Days - by phe.

The journey from 1 Manik to 13 Cauac can be described as the power of grace, in true exchange, fertilizes.
Manik is the deer, and although the Yucatec meaning of the word Manik is lost, the glyph symbolises the hand that is used to mean "the hunter". This reflects the symbiosis of the hunter and the hunted. The hunter and prey are not antagonists, but playing out roles in a cosmic dance of endless birth and death. The same god, Ek Zip, who frequently wears the antlers of the deer, protects both the hunter and the hunted. His tree is the cacao tree, of which the cacao beans were used all over as currency, or units of exchange. The book of Chilam Bilam of Kaua says "The wild forester is your nagual. The cacao is your tree".

Mar 14:    6    Eb/E          6 is to dance abandoning your control, and Eb is the humble path of heart. Respond to the music as it plays, not what you have planned or are trying to impress upon the world. Let go of mind ideas, to dance with eternity.             
Mar 15:    7    Ben/Aj      Resonance with humble power as this moment arises, give thanks to the long ancestry. You are your ancestors, this realisation leads and guides.
Mar 16:    8    Ix/I'x         Reflecting above & below, the Jaguar Nagual is the magic woven. Bless the animals, and see the weave, not the differences between sleep and waking, inside or outside. 
Mar 17:    9    Men/Tz'ikin     The highest vibration of light, and the highest visionary clarity, merge with service. On this day, Men, true love is said to arise. This day can teach you what true love is.

827161415c751d498c28c9fe8fd68a4e9aac0b34                     827161415c751d498c28c9fe8fd68a4e9aac0b34                  827161415c751d498c28c9fe8fd68a4e9aac0b34

Friday, March 4, 2011

Art of Dreaming in Highland Guatemala

Here is an article by Kenneth Johnson that elucidates further on Coyopa, Nagual, Dreaming & Mayan Calendar.

 The Art of Dreaming in Highland Guatemala


By Kenneth Johnson
NOTE from the author: This article is based upon practices in the mountains of Guatemala; the technical terms that refer to particular aspects of the soul are written in the K’iche’ Mayan language, which is the most widely spread tongue in the Highlands. But in order to be consistent with the rest of the material on my website, I have given the names of the day-signs in the more familiar Yucatec rather than K’iche’. Let it be acknowledged that the K’iche’ words are different. For example, the day which is called Chuen in Yucatec is called B’atz’ in K’iche’, while the Yucatec Manik is Kej in K’iche’.
3
One may wonder why an introduction to the Mayan Art of Dreaming is relevant to the Sacred Calendar. But in Mayan thinking, the two topics are indeed closely connected.
According to the Maya, each human being is born with two souls. One of them is known as the uxlab. The Spanish word anima is often used to describe this aspect of soul, since it is identical to what Catholic Christians perceive as the soul. It is invested in the body and in breathing. It remains within the body until the moment of our death.
The second aspect of the soul is quite different. In the K’iche’ language, it is called uwach uk’ij, which literally means “the face of his or her day.” In other words, this is the energy template or imprint of the Sacred Calendar day upon which we are born. My uwach uk’ij is Imix; I have an Imix soul because I was born upon that day, and I share a common bond with all others born upon Imix. My best friend was born upon Cimi; she has a Cimi soul and is bonded in soul with all those who share the same uwach uk’ij. Sometimes the Maya use the word nawal to describe this aspect of the soul. The word is borrowed from the Nahuatl word nagual, and it means exactly the same thing. Our day-sign soul is our nagual, our spiritual essence, our archetypal imprint. And this is the soul which dreams. The anima may be vested within the human body, but the nagual is not. It can roam freely through the astral world while we are asleep.
Though the “face of one’s day” may be described as a nagual, there are subtle distinctions between the nagual and the uwach uk’ij. While all living things possess a nagual or spiritual essence, only human beings possess the uwach uk’ij or day-sign soul. Though Westerners may ask an astrologer to cast a horoscope for their dog, the Maya would never do so. A dog may have a nagual, but it doesn’t have a day-sign soul. The day-sign soul is one of the things which distinguish human beings from other beings.
As we shall see, there is also a third type of soul – one which is innate within some people, but not all. One who is not born with it may cultivate it through shamanic training.
When we sleep, our nagual goes wandering. In its travels, it may meet and interact with the wandering naguales of others, whether humans, animals, plants or even minerals. From such interactions are our dreams fashioned and created. Though all dreams contain important messages, those which arise from the ordinary nocturnal activities of the nagual are regarded as “ordinary dreams.” It is said that those which occur in the pre-dawn hours, just before waking, are the most important.


Dreams are an important topic of discussion in traditional Mayan communities. Dreams are meant to be shared with others. Unlike some traditional societies, the Maya have no fear of dreams, even though they do regard dreams as omens. One ought to give thanks even for one’s worst nightmares, for these constitute warning signals, alerting us to the fact that we need to take action and change something in our lives which is not serving our purpose. The importance of dreams is demonstrated by the way in which the Maya discuss them. They use a special terminology and syntax which is also used when telling stories or reciting ancient myths, but which is not characteristic of daily speech. In other words, even “ordinary dreams” are myths, and they are described with mythic speech.
While “ordinary dreams” have importance, they are not as significant as shamanic or archetypal dreams. These constitute an entirely different category of dreaming, and one which is not necessarily experienced by everyone.
There is a third aspect of soul, usually known as coyopa. In common speech, coyopa refers to “sheet lightning” of the type which flickers above mountains and lakes. But this phenomenon of the natural world has its correspondence within the human body; coyopa can also mean “the body lightning” or “the lightning in the blood.” Spiritual seekers who have spent time among the Maya have drawn attention to the close correspondence between the Mayan concept of coyopa and the Sanskrit kundalini. Both are connected with serpent imagery. Yogic texts describe the kundalini as the “serpent power.” Bolts of lightning are regarded by the Maya as “sky serpents.”
Some people are born with the coyopa or lightning soul fully activated; other people either develop it or have it awakened through powerful spiritual experiences. Some people never experience it at all. But those whose coyopa is awakened dream differently than other people. Here again, the Sacred Calendar is of importance. Half of the day-signs contain “natural” coyopa; those born upon such days are born with the “body lightning” already awakened, and thus have a greater capacity to experience archetypal dreams. These day-signs are: Akbal, Chicchan, Cimi, Manik, Lamat, Eb, Ben, Ix, Men and Caban. Other people may experience an awakening of the coyopa due to unusual spiritual experiences or because of formal shamanic training.



If the coyopa is awake, the gods themselves may contact us directly through our dreams, using the coyopa energy as a communicative medium between their world and ours. The gods may give us messages – or at least, they try to. The Maya believe that dreams are tricky things, always trying to outwit us by making such messages difficult to remember or decipher. Many people, in our own Western society, have reported dreams wherein a “wise old man” or “wise old woman” appears to us and gives us a powerful message. In most cases, the actual words of that message are lost to us, unremembered. The Maya believe that this is part and parcel of the Art of Dreaming. We must learn to dream with clarity and lucidity, so that the messages imparted to us by the gods will remain in our memory and be accessible to our conscious minds after we awake. To take action against the dream’s inherent longing for forgetfulness is a struggle. An archetypal dreamer is a spiritual warrior.
In order to learn how to remember our archetypal dreams and therefore make use of them, the guidance of a shamanic teacher is often necessary. Anyone who undertakes the path of becoming a Mayan priestess or priest will of course have such a teacher, a “road guide.” Part of the training for such a sacred office consists of the awakening of the coyopa or lightning soul. Therefore the shamanic teacher or road guide is also an expert dream interpreter, one who can guide the student in learning how to access the archetypal dreams in which the gods speak to us through the awakened body lightning. The road guide uses dreams as an important tool in the training of Calendar diviners and Mayan priests.
It is interesting to note that Mayan dream interpretation is highly individuated. Mayan shamans do not interpret according to a set list of symbols of the type which might be found in any “gypsy witch dream book” here in the United States. Dream symbolism is, by and large, unique to the individual dreamer and her or his outlook on life. There are a few commonly accepted symbols, however. For example, a Mayan priest’s vara or “sacred bundle” which contains her or his divining seeds, crystals, and other ritual objects is regarded as the initiate’s “spiritual spouse.” Therefore, if a mysterious man appears in a woman’s dream, or a mysterious woman in a man’s dream, it is usually said that the shaman-in-training has been visited by her or his “spiritual spouse,” the spirit of the sacred bundle which will someday become the shaman’s true and eternal partner. Those familiar with Jungian dream analysis will not fail to note the similarities between this Mayan concept and the Jungian doctrine of anima and animus.
If a dream remains “incomplete,” in the sense that the words of the god are not remembered by the dreamer, or the recollection of the dream seems tentative and without a clear message, the road guide may ask the apprentice shaman to re-create the dream by entering back into it and finishing it. This is, of course, a technique closely related to what we might call “lucid dreaming,” in the sense that the dreamer is an active participant rather than a passive one. Here again, the Sacred Calendar is of great importance. Let us say that such an “incomplete” archetypal dream or divine communication took place on 4 Chuen. The next recurrence of a Chuen day will take place twenty days later; this will be 11 Chuen. During those twenty days, the novice shaman may meditate upon the dream and its meaning in preparation to attempting to re-enter the dream and bring it to a conclusion. The attempt to re-enter the dream will take place on 11 Chuen.
It is clear, from the above, that archetypal dreams may be sought out. To use the Western term, they may be “incubated.” While Mayan dream incubation is not as complex or ritualistic as the classical dream incubation once practiced in the Greek temples of Asklepios, there are techniques for inducing archetypal dreams. I shall conclude with one of them.
Drink a glass of warm water mixed with a tablespoon of lemon juice. Do this about an hour after dinner in order to give yourself time to digest first, as well as giving yourself time to make a few trips to the bathroom before retiring. While falling asleep, practice deep and regular breathing. Clear your mind of all thoughts and worries relating to the day just past, the day ahead, or mundane life in general. Instead, imagine the wings of a bird, moving slowly and rhythmically, the wings of the nagual carrying you into the dream world. Let the serene motion of the nagual’s flight guide you to the magic of an archetypal dream.
About the Author: Kenneth Johnson holds a B.A. in Comparative Religions from California State University Fullerton. He obtained his Master of Arts in Eastern Studies (with an emphasis in Classical Sanskrit) from St. John’s College, Santa Fe. He is the author of numerous books and magazine articles, including the well-known Jaguar Wisdom: An Introduction to the Mayan Calendar, the only currently available popular book written with the assistance of contemporary Mayan Calendar diviners. Visit his website.

Tuesday, March 1, 2011

Pressuring the World for Validation



Below is a part-quote from Lujan Matus' blog  article "Don't Talk, Don't Validate" and then a quote from Richard in a Parallel Perception Forum thread, "some questions about the mirror technique".
I want to share these as inspirational posts because the transformation enacted upon a life from practising the validation wisdoms alone is enormous, as it reaches the extremities of being liberated from the holographic reflections of one's ideas about oneself. The dream bubble encapsulating what we manifest bursts into direct experience of infinite possibilities.

 This validation wisdom also flips over and under, to a form it can take that leads to it's opposite. Moments of pressuring the world to conform to what one thinks of oneself can be understood in terms of positive and negative beliefs, and conscious and unconscious beliefs we carry through identity. A corollary of seeking validation for confidence & ego boosting, is pressuring the world unconsciously to create feedback to prove one's worst fears about oneself. Letting go of the need for validation upon what we wish to be praised for, also liberates the same energy that is being used in applying unconscious pressure to the world that manifests repeated painful experiences. In this case one may be consciously experiencing a positive attitude, yet the energy source is still hooked up to seek validation and what is hidden unconsciously, deficient in self-love, is what is being validated in manifestation.

Lujan wrote:
"Be careful with the first and foremost present moment that cannot be controlled but witnessed while it escapes the warrior.  When one comes to terms with this factor then the warrior will realize that the only validation that avails itself energetically is that the change is evident and ever-present.

These subtle fluctuations lead the initiate in humble gratitude, knowing that their only input can be what presents itself within the body consciousness, upon the reflection of the circumstance that pressures this body. When one speaks and sees these pressures, one's death becomes the permanent adviser, leading our humanity to realize the preciousness of that moment.

The reason we have fallen from these realizations is that most of humanity, warriors included, seek and search for validation and this validation has to do with what they think of themselves, in turn pressuring the circumstance to conform to that validation.

Don't think about this. Don't validate yourself. Act in accordance with the selfless need to be of service. And when you find yourself in the position of this loving servitude, the world unfolds itself and reveals the magic that you may have missed as a warrior on your path to discovering more."

∞∞∞∞∞∞∞∞∞∞∞∞∞

Richard wrote:
"A whole book could be written on the programmed social actions revolving around self-validation. It can be difficult to cut this down to it's essence, but principally said, we are socially programmed through acceptance and rejection. When we find our integral center in our heart we become saturated by a sense of acceptance under no prerequisites. Everyone longs for this feeling, but we are trained that acceptance is something to be received by others and this is how we measure our actions in a socially defined mental programming. By that we give away the feeling of pure acceptance and subsequently lose the integrity of our center, lose our power."