7lk - 7 Wind - John Major Jenkins

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WIND - A Quiché Maya Calendar for 1993

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Contents

I. Introduction
The Quiché Maya
Mayan Time
Jungle Time
Tzolkin: 13 and 20
Origins
The Gregorian Calendar
Haab
Year Bearers
The Year Bearer is also the Month Bearer
New Years Day
The Little New Years Day
The Four Sacred Mountain
The Calendar Round
The 8 Mountain Festival Mountain
Skywatching Events

II. Your Guide: Using the Uinal Wheels
18 Uinal Wheels for The 7 Wind Year

III. Implications
The Venus Round Calendar
Hunab K'u
Summary
Poem

IV. Finding Your Tzolkin Birth Date



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Your Guide: Using the Uinal Wheels

Let me explain how to use the circular month calendars
provided here for the 7 wind year.

It is very simple to learn to track the tzolkin/haab calendar,
yet the understanding of its profound meaning grows with continued use.

Each 20-day wheel represents a 20-day haab month.

The term for "month" in Yucatec Maya is "uinal" (wee-noll),
thus I call these circular month charts "Uinal Wheels."


The Quiché year 7 Wind begins on February 26th, 1993.

Because the year bearer for '93 is 7 Wind,
each haab month begins at the top on the day Wind.

The period of time covered in our Gregorian Calendar
is given near each uinal wheel.

Space is allotted for notes and observations.

The tzolkin number is

​

given below the day-sign glyph
by way of the "dot and bar" system of the ancient Maya.

This combination of dot, bar and glyph is how tzolkin dates
are recorded in the archeological inscriptions one finds
among the many ruins of Guatemala.

The concept is simple: a bar equals 5 and a dot equals one.
For example, 7, 11, and 2 are written: ​

All 13 numbers are represented in this way.

Counting clockwise from Wind, we can track the sequence
of sacred tzolkin dates as they correspond with our Gregorian system.

The ancient Maya are also credited with discovering the concept of zero
independently of Old World mathematicians.

It was represented with a stylized shell:

The inner wheel gives the name of the haab month represented,
and the day of the haab follows below each tzolkin date.

So these month wheels provide the tzolkin/haab designation
for each day in the 7 Wind year, Feb. 26th 1993 to Feb 25th 1994.

Using the first uinal of the 7 Wind year, which is portrayed
on the front cover of this book, we find that the name of this haab month
is Nabe Mam, or First Lord.

It runs from Feb 26th to March 17th,
and begins at the top with the year bearer, 7 Wind.

Counting around the wheel we find that March 3rd occurs
on 12 Deer 6 First Lord, and March 14th occurs on 10 Knife 17 First Lord.

Since this booklet is to be made available on January 1st, 1993,

I have included two uinal wheels for the time period
just prior to the 7 Wind year.

This allows the reader to begin tracking the tzolkin/haab
with the last two uinals of the 6 Quake year,
as of January 12th, 1993 (1 Quake 1 Fire). ​

A list is provided here to compare Quiché month names
with the better known Yucatec Maya month names: ​

Quiché: / Yucatec:

First Lord Kayab / Turtle
Second Lord Cumhu / Dark
Soft Earth Pop / Mat
Second Soft Earth Uo / Frog
First Moss Zip / Stag
Second Moss Zotz / Bat
Tender Shoots Zec / Skull
Bird Days Xul / End
Red Clouds Yaxkin / Green Days
Jaguar Mol / Gather
First Flower Chen / Well
Second Flower Yax / Green
Third Flower Sac / White
Trees Ceh / Deer
Flaying Mac / Cover
Painted Mat Kankin / Yellow Days
Fire Muan / Owl
Arrow Pax / Drum​

​

The Gregorian calendar is given a secondary place
in these calendars for a reason

. In a sense, the Mayan haab
and the Gregorian year serve the same purpose.

They both refer to the civil or secular count of days
- the obvious yearly cycle of the earth around the sun.

The Maya preserved a 365-day approximation of the year,
even after they realized a more accurate method for tracking
the true solar year.

They did an amazing thing by combining the haab count
with a sacred count, the tzolkin,
which symbolizes the mysterious inner dimension of reality.

In this way, the two aspects of human experience,
the sacred and the secular,
the inner realm and the outer realm, are synthesized
into one comprehensive cosmo-conception.

The world view which thus follows is a complete acknowledgement
of spirit in matter; one in which the processes
of the microcosm and macrocosm mirror each other.

By comparison, the Gregorian system,
though mathematically more accurate,
provides only a lifeless cosmos of clockwork drudgery,
an endless ticking of the minutes, hours and days.

The Maya recognized that our sense of time defines
the depth of experience of a culture,
and then endeavored to model the fantastic nature
of the multidimensional cosmos that they perceived around them.

If the tzolkin/haab becomes our primary time reference,
only secondarily related to the Gregorian system (as a convenience),
we may begin to embrace a more complete
and mature attitude towards life on earth.


Uinal Wheels
Uinal Wheels designed for the 7 Wind book.
The Uinal Wheels used in the 1993 "7 Wind" calendar are now,
of course, out of date.​

​	​	​
An example of my design is found on the front cover of the book​	A close-up view of the "extra day" month or Vayeb that ended the Quiché 7 Wind year​	Or, a full wheel as in the following example​

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III - Implications

A lot of the deeper implications of Mayan time philosophy
have already been addressed.

I would like to mention a few additional ideas,
which suggest even more incredible properties.

Many of these qualities relate to the sacred/secular theme spoken
of elsewhere.

A graphic illustration of this involves Venus.


The Venus Round Calendar
The cycles of tzolkin, haab and Venus mesh
in such a way that all three synchronize every 2 Calendar Rounds.

This period of 104 haab is called a Venus Round.

The math: ​

146 x 260 = 104 x 365 = 65 x 584 = 37,960 days
​

​

Thus, the sacred/secular framework of the tzolkin and haab
serve to mythologically and mathematically structure
the observed cycle of Venus.

And we've already discussed the relationship of the 260-day cycle
to human gestation, as well as to the growing period of corn.

In addition to this, Venus's visibility as morningstar approximately equals 260 days.

We have here a Venus-corn-gestation partnership
- a thread which ties together three different levels.

Now here's the clincher ​

• In the Quiché Popol Vuh, humans are said to be made out of corn dough! ​
• On a tree of life carving at Palenque, corn stalks bloom with human faces. ​
• One can see both sacred and secular concerns addressed in these ideas ​
• - united via the tzolkin. ​
• This multi-tiered interweaving mythology never fails to arose ​
• ones curiosity and admiration​
• - the Maya were surely adept visionaries and myth-makers.
  
  The entire Venus Round Calendar i​
• s based upon the fact that 8 years = 5 Venus cycles. ​
• This means that Venus traces a five-pointed star​
• around the zodiac over a period of 8 years. ​
• The ancient Sumerians also recognized this,​
• and the infamous pentagram probably has its roots in this profound truth. ​
• The 8:5 ratio relates to music theory ​
• and is the doorway through to the greater mystery of the Sacred Calendar. ​

Fractal harmonics is removed from the realm of abstract theory
and is recognized as an inherent ordering principle of the cosmos.

In essence, many of the sacred Mayan numbers and ratios,
as well as Mayan philosophy, point to the Golden Proportion
as one source of the Sacred Calendar's incredible properties.

The Golden Proportion is a unique ratio,
explored by the ancient Greeks,
and is the mathematical source for the spirals
which manifest in seashells, pine cones,
and other natural phenomena.

It was known as PHI ( = 1.618),
and was thought to represent the essential principles
of fractal growth and harmonic resonance.

Incredibly, the ratios 8/5 and 20/13
both approximate the Golden Proportion;

PHI plays a key role in the numerical
and philosophical dynamics of the tzolkin!

As the mathematical center of the Sacred Calendar,
it informs all levels of the Calendar's meanings ​

• from human gestation up to planetary cycles.​
• For more information on this,​
• I would refer the interested reader to my recent book Tzolkin:​
• Visionary Perspectives and Calendar Studies, available from Four Ahau Press. ​

​

 

Hunab K'u
The sacred day on which all of these cycles synchronize is 1 Ahau, which is known as the Sacred Day of Venus. This day-sign has been the subject of much myth and ceremony throughout Mayan history. The linguistic transformations are intriguing: ​

One Ahau
Hun Ahau
Hunahpu
Hunab K'u ​

​

Ahau is pronounced "Ah-how." Hun is the Mayan word for one. Hunahpu is one of the hero twins in the Popol Vuh, who at the end of the story becomes the sun. The meanings of the day-sign Ahau are many: Lord, Sun, Flower, Marksman or Blowgunner. Hunab K'u, ultimately derived from One Ahau, is the highest Mayan God. As source and creatrix, this god/goddess above dualities is said to be "The One Giver of Movement and Measure."

As far as beginnings go, Hunab K'u refers to a larger perspective than One Ahau, perhaps even to the Galactic Center - our cosmic origins. But even One Ahau, as the "launching off point" for tzolkin, haab and Venus, retains a similar function as "giver of movement and measure."


Hunab K'u
As an aside, Hunab K'u is a Yucatec Maya term.

The Quiché term for this same god is Hura C'an,
from which is derived the english word hurricane.

In the above depiction,
Hunab K'u is conceived as a swirling cauldron of the cosmic dualities ​

• and reminds us of the oriental yin-yang symbol. ​
• It symbolizes the many levels of the sacred/secular duality ​
• we have been discussing​
• - male/female, lunar/solar, subjective/objective, mind/body, spirit/matter,​
• and so on. ​

And we should remember that in keeping with
what we know about Mayan time,
this duality is one of mutual involvement and complimentarity,
not irreconcilable opposition.

Furthermore, a principle of unfolding or flowering
is inherent in time; movement and measure beget expansion.

The cosmic conflict of yin and yang thus engender the natural processes
of change and growth which surround us, and of which we are a part.

And this is a critical quality of spiral time: growth.

For all of its seeming abstractness,
Mayan cosmology is extremely organic.

In fact, Mayan philosophy may be likened
to the spiral unfolding that we see in seashells, pine cones and flowers ​

• analogies drawn from nature.​
• And Mayan earth worship - prayers to Tiox and Mundo ​
• - acknowledge this profound principle;​
• that the earth is a living being, struggling through eons ​
• to bring forth the exquisite flower of spiritual awareness. ​

So without further tracing the journey
by which I say what I say, let me try to state things simply:

The Sacred Calendar is a cosmological model
which unites inner and outer reality
and explains the earth's inherent goal of physical
and spiritual unfolding.

Yet this is not the end-all. Is there ever one?

Going further, here is a hint of what lies hidden beyond the veil:
​

Imagine a comprehensive cosmology of numbers
which unites the workings of both the material and spiritual realms.

Imagine it to be based upon the ancient systems
of the I Ching and the Golden Proportion.

Furthermore, imagine this brilliant philosophy
as a revival and completion of Kepler's obsession
with a "harmony of the heavens" based on the five Platonic Solids.

You have just imagined the Mesoamerican Sacred Calendar. ​

And what does Hunab K'u have to do with all this?

Well, everything.

How can I restate this progressive and ancient understanding
of the cosmos which is embedded in the Sacred Calendar...

The time sense implied in the tzolkin is rooted in natural cycles.

In essence, this truth involves a seeming paradox,
for what "natural" cycle does the tzolkin correspond to?

Answer: the human gestation period.

In turn, the tzolkin is then used as a key factor
in the amazing calendar of the Maya;
the organic gestation cycle is used as a calendric constant
to structure the celestial cycles of the planets, sun, and stars.

In other words, the cycles of humanity are linked
with the cycles of the planets -

not in the cause-and-effect sense ​

• but by virtue of a more mysterious principle of correspondence.​
• The relationship is of a type of mirroring, an unconnected ​
• and distant affinity because both realms are unfolding ​
• with the same rhythm! ​

How?

Because mind and world, spirit and matter, t
he objective and subjective realms,
are spun off from the same moment of creation.

Call it Galactic Center, the Big Bang, God - whatever.

In Mayan terms, this source is none other than Hunab K'u
- Giver of Movement and Measure. ​

 

Summary
Mayan time conception is more sophisticated
than the one presently in vogue among the "western" cultures.

It involves an approach or attitude of mutual involvement,
overlapping inclusion, and adaptable pro-active problem solving,
rather than "taking a stand", "sticking to our guns,"
or "peace through strength."

The Maya enjoy a world-view free from the entrapments
of dualistic thinking.

And while this may sound hyperbolic or grandiose,
we have only to look carefully at the shrouded traditions
and ceremonies of the present day Quiché Maya.

Still tenuously holding onto ageless traditions
amidst continuous onslaughts from the outside "civilized" world,
they may very well hold the secrets of a more mature perspective ​

• one which may transform the world. ​
• How can we learn to perceive time and experience life​
• in this seemingly more evolved way? ​
• Can we? ​

I feel that we can, and learning to track the tzolkin/haab calendar is a start ​

• a doorway to that realm beyond dualities ​
• - where humanity meets and participates with the Great Spirit . . .​

in
the
Great Mystery.

Oxib Ajmac. On 4 Jaguar 18 Flaying
JOHN MAJOR JENKiNS
http://www.alignment2012.com/​

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Method for Calculating Tzolkin Dates from Alignment2012 Website With this simple table, one can easily calculate the tzolkin designation for any Julian or Gregorian date for some 8000 years, 3114 B.C to 4800 A.D. 1) Add up the century year, year and month numbers for the date you wish to convert to the tzolkin, using tables a, b and c. Then add the day of your birth. *Notes: 1) In table c, the months marked (B) should be used if your year is a leap year (see “The Julian and Gregorian Calendars” in Chapter Two for an explanation). 2) Negative years should be divided in such a way that the last two figures are positive (e.g., -464 becomes -500 and +36. Table a is consulted for -500 and Table b is consulted for 36). 3) In Table a, two values are given for 1500, one for the Julian calendar (J) and one for the Gregorian (G). You now have a number that indicates the number of days elapsed since August 11th, 3114 B.C. Long Count 0.0.0.0.0. This number is called the Mayan Day Number, or M.D.N. 2) To find the number coefficient of your tzolkin date, divide your M.D.N. by 13. Multiply the decimal remainder by 13 to arrive at a whole number remainder. Take this remainder and count forward beginning with the number 5, using base 13 (13 is followed by 1). For example, if your remainder was 12: 4 + 12 = 16; 16 - 13 = 3. 3 is the number coefficient of your date. Next, to find your day-sign, divide that same M.D.N. by 20 and figure the whole number remainder (this can be easily done since the multiples of 20 are obvious). Take that remainder and count off the consecutive day-signs, beginning with Imix. Here is a day-sign list: 1) Imix 6) Cimi 11) Chuen 16) Cib 2) Ik 7) Manik 12) Eb 17) Caban 3) Akbal 8) Lamat 13) Ben 18) Eznab 4) Kan 9) Muluc 14) Ix 19) Cauac 5) Chicchan 10) Oc 15) Men 20) Ahau Together with the number coefficient previously arrived at, this is the universal Sacred Calendar Day for your date. Considering the potential difficulties in calculating tzolkin conversions for western dates, this is an extremely simple method. 3) To find the haab date, divide the same M.D.N by 365. Multiply the decimal remainder by 365 to arrive at a whole number remainder. Count of haab days with this number, beginning with 9 Cumhu. Since we are figuring from the base date 4 Ahau 8 Cumhu, and 0 counting was used in designating the first haab day as 8 Cumhu in the Tikal system, you will need to count the haab month days from 0 - 19. Consult the haab month-name list in Chapter Two if necessary. Consult Chapter Four to convert any Tikal haab date to the Quiché haab. 4) Long Count dates can also be calculated, using the same M.D.N. arrived at in Step 1. The process is almost self-explanatory. Divide accordingly: 1st Long Count place value = Baktuns of 144,000 days 2nd Long Count place value = Katuns of 7200 days 3rd Long Count place value = Tuns of 360 days 4th Long Count place value = Uinals of 20 days 5th Long Count place value = Kin (days remaining) Example: M.D.N. = 1,803,296 (5 Cib): 1,803,296 = 12 baktuns, 10 katuns, 9 tuns, 2 uinals and 16 kin or days. Thus: 12.10.9.2.16. In the event that you are converting archeological Long Count dates to Western dates, the process is reversed. First, add up the place values of your Long Count date to arrive at a M.D.N. Then, add 584283 to this number to find the Julian Day Number of your date. You will need to consult some kind of table to discover which Gregorian or Julian date corresponds with that J.D.N. Converting tzolkin/haab dates to Western dates is a bit more tricky, since any tzolkin/haab date repeats every 52 haab. You would need to know the general time frame of your date.

 

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Table a: Century Year _______________________________ Year number Year number -------------------------------- -3200 -32025 0 1136775 -3100 4500 +100 1173300 -3000 41025 200 1209825 -2900 77550 300 1246350 -2800 114075 400 1282875 -2700 150600 500 1319400 -2600 187125 600 1355925 -2500 223650 700 1392450 -2400 260175 800 1428975 -2300 296700 900 1465500 -2200 333225 1000 1502025 -2100 369750 1100 1538550 -2000 406275 1200 1575075 -1900 442800 1300 1611600 -1800 479325 1400 1648125 -1700 515850(J)1500 1684650 -1600 552375(G)1500 1684640 -1500 588900 1600 1721165 -1400 625425 1700 1757689 -1300 661950 1800 1794213 -1200 698475 1900 1830737 -1100 735000 2000 1867262 -1000 771525 2100 1903786 -900 808050 2200 1940310 -800 844575 2300 1976834 -700 881100 2400 2013359 -600 917625 2500 2049883 -500 954150 2600 2086407 -400 990675 2700 2122931 -300 1027200 2800 2159456 -200 1063725 2900 2195980 -100 1100250 Table b: Additional Year Table b: Additional Year __________________________________________ Year number Year number Year number ------------------------------------------ 0 0 34 12418 68 24837 1 365 35 12783 69 25202 2 730 36 13149 70 25567 3 1095 37 13514 71 25932 4 1461 38 13879 72 26298 5 1826 39 14244 73 26663 6 2191 40 14610 74 27028 7 2556 41 14975 75 27393 8 2922 42 15340 76 27759 9 3287 43 15705 77 28124 10 3652 44 16071 78 28489 11 4017 45 16436 79 28854 12 4383 46 16801 80 29220 13 4748 47 17166 81 29585 14 5113 48 17532 82 29950 15 5478 49 17897 83 30315 Table c: Month 16 5844 50 18262 84 30681 ----------------- 17 6209 51 18627 85 31046 month number 18 6574 52 18993 86 31411 ----------------- 19 6939 53 19358 87 31776 Jan 0 20 7305 54 19723 88 32142 Jan (B) -1 21 7670 55 20088 89 32507 Feb 31 22 8035 56 20454 90 32872 Feb (B) 30 23 8400 57 20819 91 33237 Mar 59 24 8766 58 21184 92 33603 Apr 90 25 9131 59 21549 93 33968 May 120 26 9496 60 21915 94 34333 Jun 151 27 9861 61 22280 95 34698 Jul 181 28 10227 62 22645 96 35064 Aug 212 29 10592 63 23010 97 35429 Sep 243 30 10957 64 23376 98 35794 Oct 273 31 11322 65 23741 99 36159 Nov 304 32 11688 66 24106 Dec 334 33 12053 67 24471 ----------------- ------------------------------------------