The 2012 Mayan Destiny Glyph
In the archives of the Ancient Order of Chilam Balam and its Nine Degrees (Calderon, Girard, 1966), Lord Pakal Ahau’s prophetic birth on August 22, 1952 with the Sun at its zenith (highest point) at 12:00 pm, appears registered with a Cimi glyph that indicates his destiny. Cimi describes the act of changing from one state to another. No other hieroglyphs were included in that page with this important event. The Mayan priests after a century of research and searching for the last Pakal (the last Solar Child of 2012) of the Reincarnation Prophecy finally agreed with the right genetic parents and designed his amazing birth known as Plan Tzakol B. This event coincided with the opening of the sarcophagus of King Pakal simultaneously, which according to Dr. Ruz L’huillier, “the earth trembled and the chamber was flooded immediately.” This environmental indication proved that Lord Pakal Ahau was indeed the Chosen One for the Divine Reincarnation of King Pakal.
To continue with the description of the Mayan Destiny Glyph associated with Lord Pakal, we describe the meaning of the glyph, also known as The Sixth Day in the Mayan Tzolkin calendar.
THE SIXTH DAY
“Maya, cimi; Tzental, tox; Quiche-Cakchiquel, camey; Zapotec, lana; Nahuatl, miquiztli.
Landa’s symbol for this day is shown in plate LXV, 24. The usual form in the Codex Tro. and Cortesian Codex is given in LXV, 25; it is varied frequently by an extension of the line from the mouth, somewhat as in symbol 28 of the same plate, which is the usual form in the Dresden Codex. A variation of this is seen at 29, which seems to have given rise to the unusual form shown in 31. A radical variation is that given at 27. The symbol of the Death god, 26 and 30, is sometimes, though rarely, substituted as the symbol of this day. The closed or dead eye and prominent teeth, as seen in the usual forms, show very clearly that the symbol is simply a conventional representation of the naked skull. The form shown at 27, however, is more difficult to account for; reference to it will be made farther on. This variant was the birth inscription that the Ancient and Sacred Order of Chilam Balam chose to inscribe with the birth of Lord Pakal Ahau.
The Maya, Quiche Cakchiquel, and Nahuatl terms signify death. The Tzental name tox, however, presents a difficulty not readily overcome in order to bring its signification into harmony with that of the others. Dr Seler does not attempt an explanation in his paper on the meaning of the day names, and in his subsequent article fails to reach any settled conclusion. Dr Brinton thinks it means something (as a human head) separated, sundered, cut off; hence tox-oghbil, the ax or hatchet; q-tox, to split, divide, cut off. In this, he holds, it agrees precisely with the Zapotec lana, which, he says, the Zapotec vocabulary renders a separated thing, like a single syllable, word, or letter. Dr Seler’s interpretation of the Zapotec name is wholly different, as he says that the most natural of the various significations given is, in his opinion, hare; pela-pillaana, liebre animal; too-quixe-pillaana, or pella-pillaana, red para liebres. I observe, however, that in Fuller’s vocabulary gu-lana is to steal. Other significations are name, flesh, secretly, etc. The proper interpretation of the Zapotec name therefore appears to be very doubtful. In Cordova’s vocabulary, as given by Ternaux-Compans, fleche is given as the meaning of quii-lana. In Tzotzil gtox signifies to split, break off, break open, to chop. In Maya we have tok; which, as a substantive, Perez explains by pedernal, la sangria;as a verb it signifies to bleed, let blood. In this dialect tox denotes o drain, draw off liquor, spill, shed.The usual form of the Mexican symbol for this day is shown in plate LXV, 32. It is also a naked skull.
Like Dr Seler, I am compelled to admit that I can give no satisfactory suggestion as to the origin of the form shown in plate LXV, 27. According to Colonel Mallery, one sign among the Indians for knife is to cut past the mouth with the raised right hand, which, if figured, would probably bear some resemblance to the marks on this symbol.
According to Dr Seler’s interpretation, figures 24 and 27 are, in some cases, used to denote a seat on a mat; sometimes the mat roof of the temple or the temple itself. In his opinion these characters, especially 27, contain the element of the mat and a symbol of carrying the hand or elements which have been borrowed from the figure of the hand and in these hieroglyphs the transition of the realistically delineated mat into the character ben may be distinctly traced.”
For more information of the different variants of this Mayan glyph, the reader is directed to examine the Ebook “Day Symbols of the Maya Year” by Cyrus Thomas. Sixteenth Annual Report of the Bureau of American Ethnology to the Secretary of the Smithsonian Institution, 1894-1895, Government Printing Office, Washington, 1897, pages 199-266.
I believe in order to equalize
I seal the store of death
With the cosmic sense of God
I bring the meaning of justice
I am the pattern that connects
the Beginning and the End.
(Lord Pakal Ahau. Palenque. 2012)
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