Mark
Valladares
September
13th, 1995
3xxx
Charlotte xxx
Kansas City,
MO xxxx
13 Chuen
12.19.2.8.11
Dear Mark,
Yesterday I stood
in a bookstore reading one of Aluna Joy Yaxkin’s articles from Sedona. I
decided to be as open as possible while reading it, without pre-judging. Then I
read a transcript of a talk given by José—with the same openness—and a simple
insight dawned, not an insight into their motivations per se, but an insight
into the effect that Dreamspell policies have.
As a result,
I am now very interested in trying to elicit responses from people as to why
they like Dreamspell and so forth—including anything they might have to say
about the Feb 29th thing and the fact that José’s tzolkin-count is at
odds with the Mayan placement. The enclosed letter which I sent to Aluna Joy
Yaxkin is an example of the open-minded invitation to dialogue style of letter I
plan to write to people. For the most part I think Dreamspell people are well-intentioned
but unaware of the effect that the count they are following is potentially having
on traditional Maya culture. I use to believe that, fine, follow what ever
count works for you—it’s all relative—but I no longer believe this. The reason
why is simple. As you know, when rituals are performed according to a specific
system, such as a particular tzolkin placement, a pattern is generated which is
fueled by the feedback loop of people observing certain correspondences between
the passage of day-glyphs and their own experiences. In the parlance of Rupert Sheldrake,
“wells” of behavioral tendency are formed which deepen with every reinforcing
cycle. For example, the Quiché Maya around Momostenango perform rituals at
certain earth and mountain shrines around town, and the shrines they visit on certain
days is defined by the tzolkin calendar. If it is a high-numbered Ik day, you
go off to the mountain of the east named Socop. Low numbered day-signs
mean you go to a specific shrine close to the town. These are all regularly repeated
ritual patterns timed by the specific placement of the tzolkin-count. A
geomantic ritual field is created which arguably may be considered the life-blood
or “spiritual body” of the culture. The ritual patterns—what Sheldrake would
call Morphic Fields —defined by the count you use, deepen in integrity in three
ways: 1) Number of cycles performed, 2) Strength of ceremonial performance and 3)
number of performers. As we know, the Quiché follow the exact same tzolkin-placement
that was followed by their ancestors, the Classic Period Maya—the so-called “Galactic
Maya.” If Dreamspell is not continuing the wisdom of the Galactic Maya, why don’t
they follow this placement?
So, I know I
don’t have to be spelling this all out for you, Mark, as I remember us talking
in Austin of how patterns are established via repetition and feedback loops.
This is how the time-weave ritual cycle works. So, the fact is that the
Arguelles’ count, really, is not the placement followed by the Galactic
Masters. It is presently 52 days out of whack and as of March 1st will be 51 days out; the March 1st
shift amounts to greater dissonance since 52/4 = 13, and 51 is stabbing. As
Dreamspell grows in strength and numbers, an interference pattern is being launched
against the count followed by the Galactic Masters (against its survival among
authentic daykeepers in Central America). This is a ceremonial or spiritual
attack on traditional Mayan culture which is still linked to the true count of
days! This ties in with your observations of the overlay and the dubious nature
of these recent Solar Initiation equinox ceremonies at traditional Mayan sacred
sites. These modern rites are feeding the ancient overlay—the solar takeover of
the lunar goddess—via the trans-dimensional nexus present at sacred sites.
Now, is the
tzolkin-placement one uses really irrelevant? If so, we at least need to
distinguish between 1) the Arguelles count and 2) the Mayan count. In this case,
you still have the problem with dissonance created by two conflicting
ceremonial rhythms, the effect being tantamount to a death-knell for the Maya.
Or, is the
tzolkin-placement you use really critical for establishing a galactic link-up;
i.e., is only one placement the correct one? If this is so, then the Classic
Period or Galactic Maya surely had the correct one, and Arguelles and
Dreamspell counters are not only wrong, but are participating in the ancient
and modern destruction of Maya.
Arguelles may
invoke the need to recalibrate. In other words, 'yes, we had to mess with
the placement because things are different now, the cosmos has slipped out
of whack, and we, as representatives of the Galactic Maya, presume to correct
this problem. We need to take these compromising measures to ensure the good
future of the Maya.' Holy crap! This is like Diego de Landa and the other
genocidal invaders saying 'we need to take this corrective measure (i.e.,
torture, ethnic cleansing) to ensure the future of these sadly uninformed
Maya' (i.e., to ensure they become Christians and go to heaven—and as soon
as possible I might add.) It’s a janus-faced rationale with the only effect
that Maya dies! In this light, Dreamspell is a lot more harmful than I previously
imagined, and appears to be everything it wants us to think it’s against—a
standard military strategy.
This all makes
me wonder if Arguelles is conscious of these disastrous effects, or if he is
being manipulated by nefarious forces. Is he a serpent or artist? Certainly it appears
that many unsuspecting Dreamspell enthusiasts are being manipulated.
What do you think?
Oxib Ajmac
Mark responded
to this letter with the excerpt from his book Maya Means Mother, that
inspired me to be iconoclastic with the errors of Dreamspell; the “Key
to the Dreamspell Agenda” piece was written Oct 3rd.