•Reti= flow, fly, be carried on the wind, Sail, Be born Reti= flow, fly, be carried on the wind, Sail, Be born
•The symbol of creation, Taurus steadily stands on his ground refined by the plow. It is his basic industriousness that nourishes the roots of the sacred ashok tree, the birthplace of Buddha according to a legend.
•V equals womb, Holy Grail, Cup
Io is the mother creator – Queen of Heaven that’s ISIS (who invented the sail)
And so Myan culture has been looked too for the answers yet these are found in every place upon the earth. Yokte is usually deciphered to mean Bolon (nine) y- (plural) ok (foot) -te (tree) or Nine Footed God or God of Nine Steps, according to Edmonson.
The fact that Bolon means nine is very interesting as according to the Biblical meaning of numbers nine is the number of Judgement
Isn’t that remarkable that Bolon Yokte is descending from the heavens just like Jesus who came to judge man!!! (Born and then arrived at the Temple of the Cross, holding office as the word made manifest)
Finally, the reference to tree is also interesting as Jesus is also referred to as the branch.
- They are both going to descend from the clouds at the end of time (to usher in a new era of peace)
- They are both judgement gods, symbolised by the number 9 (9 in hebrew represent judgement, bolon means nine)
- They are both referred to as tree/branch
- They were both around during the creation of this world (Age)
- In the year of the Return of the Goddess it is not a male sent this time but a woman, indeed and with a male child
- One is the daughter of the moon.
The Mexican Government found another stone tablet that either indicates something remarkable will happen on December 21, 2012 or something dire will happen. At the Comalcalco Ruin at the Tortuguero site – Gulf coast state of Tabasco, the stone tablet was placed into the wall with the writing facing inside the wall, not exposed to the public. What were the high priests hiding? The high priests did not want us to know that their god, Bolon Yokte who governs war and creation is returning on December 21, 2012. Perhaps Bolon wants to monitor the events of December 21, 2012 and that is why she is returning on that specific date.
There would be an intergalactic alignment with the Earth to the Sun to the Womb of our Galaxy. That womb is also known as the Dark Rift. That same womb is known by our astronomers as a black hole
let’s say the sun is that magnifying glass and behind it is the dark rift. Energy from the dark rift is somehow aligned with our sun. The sun magnifies that energy and directs it on our aligned Earth
When the 5th world begins, Bolon Yokte will watch and supervise the events of the 5th world beginning. Bolon Yokte will make assurance that the mistakes of the 4th world will not occur on the new recycled 5th world
This knowledge was given to the Myans by their visiting Gods. Their Gods came from the heavens. The Sumerians called them Annunaki, which basically means ‘those who from heaven to Earth (Maori are the descendants with a genealogy written in caves kept safe and sacred of this fact. They are the Gods.)
In Ch’orti’ Mayan, the modern language that is closest to Epigraphic Mayan, tz’ak means “a joining, a splicing, a bringing together.” As a transitive verb tz’aki can additionally refer to the act of doing “up in bundles” (Wisdom 1950:204). In compounds with tun (stone), tz’ihk (adobe), and te’ (wood) it means a “laying of stones, masonry,” a “laying of adobe bricks,” and a “splicing of timbers,” respectively (Wisdom 1950:204). As a derived causative, the related term tz’a’akse possesses such similar meanings as “to regulate, arrange or adjust, put into order, improve a thing, repair” (Wisdom 1950:203) and by extension “to cure” (cf. Stuart 2003). (The Children of light lay Green stone around the world at sacred sites in vast numbers)
“[On] 4 Ajaw 8 Kumk’u the black-are-its-center gods, the heavenly gods, the earthly gods, the nine tree trunk gods (9-OK-TE’ K’UH)… had been ordered.” This reading changes the focus of the passage from the location of the creation, which still seems to be in darkness, to the entities themselves. Thus, these deities are either the ones who are ordered and arranged, or the ones who do the arranging. The ambiguity there is unfortunate but should be resolvable with more investigation of Epigraphic Mayan syntax. As Stuart (2003) notes in his discussion of the “Distance Number Introducing Glyph” (DNIG), tz’ak in this context means to make a particular cycle of time complete or whole. Thus, tz’ak possesses two, clearly related nuances in its meaning: “to build” or “combine” and “to make whole,” perhaps in a more metaphysical sense.
The important point here is that by choosing a verb associated with building and arranging matter the ancient authors of these vessels suggest that creation itself was an act of construction or organizing with the intention of making that system whole and complete.
The point here, is that the beginning of new periods of time, whether yearly, as in the case of the Ch’orti’ ritual described above, or at the level of myth, required the replacement of old items or their ceremonial cleansing. The conceptual system that underlain these ritual activities, however contains more than the idea of renewal or replacement of the old things, but rather touches on the idea of completion and making whole introduced above.
Returning to the mythological hearth changing the Paddler Gods (Maori and their canoe) set the most important hearthstone, the Ocelot (hix) Throne-Stone, at a place in the north called the Naah Jo’ Chan. After which Chaahk, a rain deity, split the earth with his lightening stone to create the fissure from which the Maize God eventually emerged. Immediately after his birth, as we see on Kerr vessel 3033, the Maize God is dressed by scantily clad or nude women, whereupon he then dances. His birth or dance perhaps corresponds to an event said to have occurred some one and a half years (1.9.2) after the beginning of the present era in the inscriptions of the Temple of the Cross. The relevant passage documents that GI entered the sky and that a thing called the Six Skies, Wak Chan, was embraced or perhaps circumambulated. On 13 Ik’ 0 Mol or, in other words, on the same day that GI descended from the sky the texts of the Temple of the Cross document the dedication of a house. This house of the north is called the Wak Chan Naah Nal and the Eight Chaahk House, a name that it shares with the Temple of the Cross itself. It would seem that the earth and stone temples were equated, as seen in a comparison of Kerr vessel 731 and 2068, where the deity Chaahk cracks the shell of the turtle and the roof of house, respectively.
Based on texts and imagery they argued that the present creation began on 4 Ajaw 8 Kumk’u with the manifestation of the image of the laying-down-sky and the first three stone place. Before this critically important event, they read the Temple of the Cross as recording the birth of two important deities known as GI senior and First Mother.
The mythological portion of the text begins on the South Panel with GI’s installment into lordship (chumlaj) under the auspices of Yax Naah Itzamnaaj on March 10, 3309 BCE, or in the Maya system on 188.8.131.52.2 9 Ik’ 5 Mol (ukab’ijiiy yax naah itzamnaaj). This event occurred in the sky (lit. at the face/surface of the sky [uhtiiy ta hut/win [T24] chan]), a place name or toponym also mentioned at Copan and in the Palace Tablet (P7) in association with different events. (Face of the whanau, the sail of Te Waka o Tainui and the Golden Arrow, Aldebaran)
This episode refers to a series of events that the text attributes to the work of GI. Understanding this text requires reflecting on David Kelley’s observation that GI’s frequent association with the day 9 Ik’ (9 Wind) explicitly associates him with Ehecatl-Quetzalcoatl who was born on the day 9 Wind (Kelley 1965; Stuart 2000:33). As is well known, in Central Mexican mythology this deity is responsible for the creation of humankind. (Maori) (Temple of the four winds and the cross house)
Like the Temple of the Cross, those of the Sun and Foliated Cross (fig. 2.8) also record the birth of deities. These temples record the birth of the Fire God, GIII, on October 25, 2360 bc (184.108.40.206.6 13 Kimi 19 Keh) and K’awiil on November 8, 2360 bc (220.127.116.11.0 1 Ajaw 13 Mak), respectively (Schele and Friedel 1990:246-251). At the completion of the second B’ak’tun, Muwaan Mat conjured deities at Yaxhaal Witz (green mountain), a toponym also used to name the Temple of the Foliated Cross. Again, Muwaan Mat is involved in acts that Kan B’ahlam performed during his own reign, presumably at the Temples of the Group of the Cross. Following the mythological section discussed above, the narrative of the Cross Group temples recounts a series of censing rituals (TS and FC) and/or dynastic history (TC).
Agriculture and eschatology are intimately associated. The position of the maize grain in the bosom of the Mother Earth is identified with that of the child in the maternal womb and of a dead body in the tomb. This is a concept the Chortís objectify in their temples by the figure of the Child God, a representation of the young Maize God, in a niche or tabernacle. In the dark regions of the underworld the seed, the dead body and the fetus suffer the same hardships and fight against adverse forces to come up into a new world. (Girard 1995:191)
Reincarnation and the cycle of life and world apply at the end of every age and so it shall be and is again.