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1 The Hopi Tablet Mystery Revealed December 21, 2012 was a date to remember.

It is the moment Indigenous World-view understands all former failed human systems and overbearing authorities cease to be given power by their Creator and the meek Indigenous voice returns to those who inherit the earth. A new era has begun. It is a time to celebrate a coming together to the cycle of the Fire Clan. If we fast and pray in this cycle, purification will result and we will be able to hear the humble voice of our Indigenous Elders. It is these Elders who offered the Hopi tablets to assist in the purification of the fourth world. These are the four Hopi tablets of the Fire Clan and Bear Clan:

From an ancient time in the past, these tablets were given to the Hopi by Massau (Masaw, the Guardian of the Underworld, who requested they keep them until a number of signs were fulfilled at the end of the fourth world and the beginning of the fifth world. When the warning signs occurred the Hopi were instructed to reveal the tablets and their prophecies to the world regarding the purification of the earth. A time would come when the lost white (robed) brother or Pahana would come to break open the Hopi Tablets and reveal within their hidden sacred teachings. This kind of hidden teaching revealed to a future generation is a familiar mystic element among the Buddhists of Tibet. The Tibetans call it gter-ma, for Treasures (also nidhi in Sanskrit). The gterma Treasures are revealed teachings hidden away until they can be used for the benefit of people in the future. The Dead Sea Scrolls would be regarded as such. This hiding of sacred texts and objects was a practice of Padmasambhava (Lotus Born), who aided in formally establishing Buddhism in Tibet in the 8th Century c.e.. Those prophesied to find these texts or objects in the future are known as gter-ston or Treasurefinders. These Treasures may be found in various sacred-sites where they were originally

2 hid or may be seen in a sacred visionary experience, called a dag-snang. Such a vision of a revealed treasured teaching is an expression of the enlightened intension of the buddhamind. Perhaps in an Indigenous voice it can be said that the Creator desired to reveal the instructions of the Great Turning or the Shift of humanity into harmony with Mother Earth and this revelation was given to those eager to return harmony between humanity and all of our ecosystems. The Great Turning is a name for the essential adventure of our time: the shift from industrial growth society to a life-sustaining civilization. Joanna Macy (Author of Active Hope) The 1200 year old Treasure Finding prophecy of Padmasambhava (Lotus Born or Born of Water) parallels the Hopi prophecy: Tibetan Prophecy: When the iron eagle flies and horses run on wheels, the Tibetan people will be scattered over the earth and the dharma will go to the land of the red man. Hopi Prophecy: When the iron bird flies, the red-robed people of the east who have lost their land will appear, and the two brothers from across the great ocean will be reunited. In the 1970s and 80s, Tibetan Buddhist delegates (including the Dalai Lama) exchanged visits with the Hopi elders to confirm the fulfillment of these prophesies. The Tibetans also have stone tablets, which may help shed light on the purpose of the Hopi tablets. The Tibetan Six Syllable Mantra, Om Mani Padme Hum, is contained on stone tablet prayer offerings in Tibet.

Om Mani Padme Hum is associated with the deity of compassion and means Favorable (Om) Jewel (Mani) Lotus Flower (Padma) Truly (Hum). According to the description of

the 14th Dalai Lama, the Six Syllable Mantra:

the following chart can be made on the symbolism of

Om Mani Padme Hum

Symbolic of: impure human body, mind, speech vs. pure body, mind, speech of Buddha the jewel or treasure of desire for enlightenment, compassion and love the lotus or water lily of wisdom indivisibility between wisdom and enlightenment

The Dalai Lama concludes: Thus the six syllables, om mani padme hum, mean that in dependence on the practice of a path which is an indivisible union of method and wisdom, you can transform your impure body, speech, and mind into the pure exalted body, speech, and mind of a Buddha In relation to the Hopi Tablets, a similar purification is intended. According to the Hopi, their compassionate Spirit of the Underworld, Massau, gave specific instruction to follow that would assist in the purification of the entire world after the fourth world has gone astray. Christian missionaries attempted to present the argument that they were the true Pahana, Lost White-robed Brother, returned to translate the Hopi tablets. Yet, none knew the handshake of brotherhood or the sacred path of the corn seeds as seen on the Hopi tablets. The Hopi Elders were instructed to sever the head of anyone who could not follow the true religion given by Massau. Is there a symbolic meaning intended in the severing of the head likened to those whose mind or philosophy is not truly enlightened toward the prophecy hidden like treasure within the Hopi tablets? Below is a description of the tablets according to Hopi tradition, followed by an interpretation from broader ancient mythology. Here are the tablets as understood by the Hopi:

The above Hopi tablet is only 4 inches square and was given to the Hopi by Masaw, the deity of the Fire Clan. It is a dark stone with a piece broken off of the corner. When the Pahana, their lost white (robed) brother, returns he will bring the missing piece and open up the tablet to reveal hidden meanings. Masaw gave the Hopi this tablet just before he turned his face from them, becoming invisible, so that they would have a record of his words. This is what he said, as marked on the tablet: After the Fire Clan had migrated to their permanent home, the time would come when they would be overcome by a strange people. They would be forced to develop their land and lives according to the dictates of a new ruler, or else they would be treated as criminals and punished. But they were not to resist. They were to wait for the person who would deliver them. This person was their lost white brother, Pahana, who would return to them with the missing corner piece of the tablet, deliver them from their prosecutors, and work out with them a new and universal brotherhood of man. But, warned Masaw, if their leader accepted any other religion, he must assent to having his head cut off. This would dispel the evil and save his people. From the Book of Hopi by Frank Waters As illustrated above, the tablet and its symbols represent a proof of land designation for the Hopi through the Fire Clans deity of the Underworld, Masaw. This deity appeared as a human being who gave the tablet and kept a piece for himself. Upon reuniting with the Fire Clan, he would rescue the Fire Clan from certain overlords who were yet to come. The Hopi rattle below shows the same central churning of the earth pattern found on the Fire Clan tablet.

This rattle was presented by Michael Talahytewa and is sold at The turning of the earth represented in the center, is surrounded by the turning of the sun in the opposite direction. The outside portion contains a black line with x and double bar representing the stars of the Milky Way and the pathway of the ancestors. Such markings appear on the outside of the 3rd Bear Clan tablet below. The Bear Clan received three tablets of their own from the deity of the Bear Clan whose name is Soqomhonah, meaning Bear Paw.

This first Bear Clan tablet above, like the Fire Clan tablet, offers a proof of territorial designation by a Higher Power. Together with the tablet below, they are powerful symbols confirming oral traditions that state the Hopi were given the land as long as the rivers shall run.

The third tablet of the Bear Clan contains even more symbols, including corn and snake, as shown on the above tablet.

These tablets taken in the context of Hopi traditions include the stories related to local petroglyphs, such as, Prophecy Rock, close to Oraibi, Arizona, shown here:

The Hopi describe the large human figure on the left as the Great Spirit, with bow in hand on the left by the symbol of the churning earth and sun. The bow represents his instructions to the Hopi to lay down their weapons. The rod or line to the right of the Great Spirit represents a timeline. The timeline represents a Life Path which divides in two, the lower path of harmony with life and the upper path of white man's scientific achievements.

7 The first three figures above represent the first three worlds that have passed away. The fourth small human figure above represents the fourth world where the Hopi have met the white man. This world too is passing away, but the elders worn that some Hopi have been seduced by its glamour. Yet, the narrow path below represents harmony with the earth and leads to a new world, but through a great trial and purification. The first two circles represent the two World Wars, called by the Hopi, the great shaking of the earth. Where the upper road disintegrates, the lower road meets a third smaller circle, representing the Great Purification. After this purification, the corn stock of a new abundance will grow when the Great Spirit returns.

Also consider the Hopi rattle in relation to the Hopi tablets:

Therefore, the tablets can be seen to coincide with Hopi traditions and ritual as described on Prophecy Rock and the Hopi rattle. Consider the representation of the Great Spirit as

8 the purifier or strong man; the four worlds coming to an end; the symbol of corn as a return to harmony with the earth. The coming of Pahana will begin the fifth world, were all these signs will be confirmed, there will be a purification and the people of the land will be instructed by the Great Spirit how to live long and prosper. What is also remarkable about these tablets is their oral tradition relating to a sign for the times when the Hopi will disclose the season for the purification of our world. Consider this NASA photo of the plastic pollution churning in our ocean as seen from Outer Space. This is one of numerous signs that current human activity is causing grave damage to the earth and that not only the earth needs purifying, but also those human systems causing the damage.

How did the Hopi obtain these tablets and their traditions? Did the Creator truly come out of the Great Beyond and present them? Or did he send a prophet? If so, from where?

Does this Hopi Fire Clan tablet truly represent the final seal to be broken open at the end of the world to usher a fifth-world paradise? If so, then this is one important tablet. The only way of knowing this tablets true and vital importance is to explore the significance of the signs expressed by the Hopi elders. Given the improbability of finding a missing piece somewhere in the world, consider the Hopi interpretation of the tablet through the

9 looking glass of the Mayan cosmology. Is there any sign on this tablet interpreted by the Hopi that has a parallel with Mayan beliefs? If so, a cracking open of the tablet to reveal new information may be possible. Consider the Hopi interpretation of the swastika in the top left corner of the tablet, just as on the Hopi rattle. It represents the directional Churning of the Earth. To the ancient Maya this turning occurred at the World Tree or World Axis at the center of the earth considered to be the worlds northern most point, the North Pole. An Olmec Stela of this World-Tree is shown below:

At this World-Tree, also called Crocodile Sky, the First Father, Hun-nal-ye (HunHunahpu) is sacrificed. Hun Hunahpu is holding the pole much like the Great Spirit on Prophecy Rock. It is this First Fathers hero twin sons that avenge their fathers death and participate in his resurrection from the earths turtle shell shown below on the Uaxactun Plate:

Since the Mayan hero twins Father is sacrificed and risen at the World-Tree located at the North Pole, a match can be made with the Hopi twins who reside at the South and North

10 Pole. The names of these Hopi polar twin are Poqanghoya and Palongawhoya who reside at the Poles in order to keep the world in order. Their names imply fledge-lings jumping from their nest and speaks of a kind of dance in Hopi ritual. These Hopi twins were also given the task to bring all creatures out of the ground to become living beings. Like the Mayan cosmology, Hopi mythology includes a story relating both twins and a sacrificial death and resurrection. In the Hopi myth, all people were required to abandon the Red City of the South, Palatkwapi ( Sunrise Shelter, according to Hopi tradition, a city with a pyramid temple surrounded by a wall: Teotihuacans Temple of Quetzalcoatl representing his sacrificial death?). The instruction of Masaw required all people to migrate to the four pasos ( end of land, where land meets water) before

settling down at the prosperous northern village called, Kachina House ( Respected Spirit House. North of the Temple of Quetzalcoatl in Teotihuacan is the Temple of the Sun representing the rising of Quetzalcoatl). In the Hopi mythology, many stayed in the comfort of the southern Red City even after warnings it would be destroyed. The chiefs son of the Water Clan was sent to warn the city. He wore four masks and went to the four corners of the city groaning all night. The warriors tried to capture him, but he was too fast. Eventually his father, the chief of the Water Clan, asked his son to let the people of Red City catch him. When the son was captured he warned the people of their wicked ways even while they began to sacrifice him. His only request was to be buried in the plaza of the southern Red City. In the morning the boy rose out of the ground as a snake causing the city to crumble to pieces (the rising Plumed Serpent, Quetzalcoatl, destroys the city of death). Only one house remained where a brother and a sister lived. They were twins, whom the Hopi call Choviohoya or Young Deer because twins have mystical powers. The survivors of the city fled north. The twins eventually followed and the boy took down a deer for their journey. According to Frank Waters from the Book of the Hopi the deer said, Your people have travelled so far ahead, and your sister is so weak, you will never catch up with them. So I came here to help you. Now listen to my instruction. When I die, cut off some meat and cook it for your supper. But do not break any of my bones. Save the back part of the hind leg bone from the lower joint to the hoof. Shape it into a mochi (awl). With this you can make new cloths from my skin to keep you warm. But always carry the mochi around your neck. I will come every night then and carry you on my back. Like Hopi mythology, the yearly planting and harvest ceremonies help weave the identity of the Hopi into their ecosystem. Fasting, prayer, ritual song and dance are accompanied by a rite of passage for the youth which include blood-letting. The Mother-Corn, the ancestral stars and the elders follow a perpetual gathering into the underworld of the ceremonial kiva (a circular temple dug into the earth with a ladder rising to a single entrance). Each season is buried with a rising up the ladder out of the ceremony in the kiva, into a new world of new rains, new sprouts of beans and corn and initiated Hopi

11 youth. The corn becomes a central life symbol, like a world-tree to the Hopi. The Hopi clans then catch the sacred eagles in order to have a share in their feathers with give their prayers power harnessed from the sun. This eagle sun must sacrifice its own eyes in order for the Hopi to obtain its power. The Mayan represent the Celestial Solar Bird sacrifice by its falling much like the Cygnus constellation in the Great Rift of the Milky Way. The Stela 2 of Izapa below depicts the hero twins running to benefit from the sacrifice of 7 Macaw:

Like the Hopi, the Mayans World Tree of Life that the hero twins run toward in this above Stele is now open for humanity to freely pick its life giving fruits. The sacrifice of the Solar bird happens before our world began, so that anyone in our world can receive the fruit of enlightenment. The smallest and simplest of the four Hopi tablets (the Fire Clan tablet above) is perhaps the most remarkable. Since the prophet Masaw retained the missing piece. What a powerful reminder of the one who would return with that missing piece. Like the Tibetan Treasure Finder, this returning lost white-robed brother, Pahana, would open up the tablets to reveal a hidden meaning inside. If the front of the fourth tablet swastika is the Northern Earth symbol, then the constellation of the Little Bear must also be intended, appearing as a revolution of stars around a central point, (the star Polaris). Kachina House, the most sacred home of the Hopi is named after this Northern Earth point. At Quiriquas Stele C it is written this house was created, on 4 Ahaw 8 Kumku, (3114 bce), the Creation Day of the Forth World. Mayers Stele describes the main event as the appearance of a turtle shell, the first image (mask) of the turtle, the great lord when the First Father, Hun Hunahpu was killed in the underworld called, Xibalba. His twin sons come to vindicate him and slay the lords of death. Out from the crack in the shell comes the First Father as the Maize God, sprouting from the mask of the skull-like maize seed. The turtle shell and the mask seed correspond with the story of Turtle Island among First Nations people. The

12 Quiriqua Stele further describes the creation account of the Fifth World at this northern axis, which is called, Lying-down-sky and First-three-stone-place. These represent the three hearth stones of every Mayan household. Similarly, access for every family to this Sacred House in Hopi ritual occurs when the Sacred Corn Seeds are distributed to each household after the main harvest ritual. Of the three stones seated at the Northern Axis the Quirigua Stele C reads: The Jaguar Paddler and the Stingray Paddler seated a stone It happened at Na-Ha-Chan, the Jaquar-throne-stone. The Black-house-red-god seated a stone It happened at the Earth-partition, the Snake-throne-stone. Itzamna set stone at the Waterlily-throne-stone All this happened at Lying-down-sky, First-three-stone-place When 13 cycles ended that day and these actions were performed by Six-sky-lord Jaquar Paddler is one of the Six-sky-lords on the Mayan Pot of the Seven Gods, where the main God-L is burdened with the sacrificial bundle. The six gods are separated by a river just as the Hopi relate on the Bear Clan Tablets. The Jaquar and Stingray Paddlers drive the Celestial Canoe of the deceased through the Underworld on the Milky Way. Consider the Jaquar-throne-stone as the blue-star, Deneb, of the Constellation Cygnus. The reason being, Cygnus sacrificed himself by falling into the River of the Dark Rift to revive his friend from the dead. These mythic symbols can be likened to the severed head on the Hopi Fire Clan Tablet and the Broken Piece of the Hopi Tablet (see below). The Snake-thrown-stone seated by Black-house-red-god parallels with the Hopi myth of the boy who sacrificed himself in the Red City of the South, since he rose from the dead as a snake. Itzamna seated the Waterlily-throne-stone, which given the overall context can be equated with Om Mani Padme Hum, the Lotus Jewel Stone of the Six Syllable Mantra. If Lying-down-sky is the Northern Axis at the end of the Fourth World and Beginning of the Fifth, the stone that was seated by Six-sky-lord could be none other than Polaris. That is, the Fourth-World Northern sky contains a Black-house, because in 3114 bce, Polaris was not at the Northern most point of the sky. It was not until the Fifth World began on December 12, 2012, that such a stone was seated, by the Six-sky-lords chanting the Six Syllable Mantra. On the Tablet of the Cross, this creation account tells that the First Father, Hun-Nal-Ye (Hun Hunahpu) is born on the creation of the Fourth World and that he performs the mysterious act of the deer hoof verb. Given that the twin boy carried the deer hoof in the parallel Hopi cosmology, an elaboration of this act of Creation is possible. That is, the deer of sacrifice of the Hopi involves the sacrifice of the First Father and gives power to those fleeing the Red City (Avenue) of the Dead. Such an image of the Deer Helper within the ecosystem of the Hopi becomes wrapped up in the sacred feasts, the clothing and the very inner strength of the Hopi just like the Corn Mother. Consider the Buddhist Scripture from the Way of Practical Attainment: Just as plants receive the patient care of the farmer after the seed has been sown and during the changes of climate and during the growth from plant to fruit, so

13 the seeker of Enlightenment must patiently and perseveringly cultivate the soil of Enlightenment by following the three ways of practice. The Teachings of the Buddha To identify the Hopi swastika of the Fire Clan tablet as Polaris resulted in the understanding of the relationship between the Mayan Water-lily-throne-stone and the Buddhist Mantra, Om Mani Padme Hum. Therefore, the purification of the earth that will occur when Pahana breaks open these tablets, involves a unification of all wisdom circles around the world. This is not a one-world-order! Such an system already exists and is attempting to destroy all Indigenous ways of life by way of consumerist driven exploitation of natural resources. The unification of wisdom circles simply means what the Dalai Lama described: om mani padme hum, mean that in dependence on the practice of a path which is an indivisible union of method and wisdom, you can transform your impure body, speech, and mind into the pure exalted body, speech, and mind of a Buddha This method can be applied to each individual who in turn unites toward the purification of the world as a whole. If the Hopi Fire Clan tablet contains Polaris in the top left, a reasonable identification of more constellations on this tablet can result.

The smaller writing corresponds to the Hopi understanding. Consider the following parallel chart below related below: New World View (Hopi/Mayan) The rotation of the earth symbol The Hopi myth of the boy sacrificed at Red City Old World View (Greek/Roman/etc.) Polaris, the North Star Draco the snake

14 and reborn as a snake The same myth with the deer who promises to carry those fleeing Red City Quetzalcoatl, the Plumed Serpent

Hercules carries the world on his shoulders

Cygnus the swan with tail clipped and Draco with head clipped morph into a birdsnake The Fire Clan Symbol (crescent Capricorn, the essence of Fire Clan or Fire Moon facing down appearance) Tablet is to represent a deified ancestor or star, which make the fire clan symbol like the Gate of the Gods to travel to heaven The Closing of the Fourth World Cancer, the Gate of Men and their ability to representing a divide for Hopi travel back to earth from the dead The Brotherhood sign Chinese Magpie Bridge where man and Note: Magpies used to dwell woman were separated by the Great Rift with the buffalo. They nearly in the Milky Way, once a year the died out until they came to dwell Magpies make a bridge to reunite this with humans and are with us to love pair. reunite us with natures spirit. River making boundary of land The Milky Way The Milky Way is the pathway of the ancestors (boundary of the Sky Clan). The Great Spirit represented by Ophiuchus holding the head and tail of the Sun in relation to the twin Serpens (Snake). This constellation is False Sun (Mayan) or beheaded known as the Serpent Holder and Healer leader of false teaching. The new Pope has just been elected as I write It seems that my fellow Cardinals (in voting) went almost to the end of the world (South America). Pope Francis I Down from Polaris is the serpent Draco. In the top right is the Head of the Great Bear or Big Dipper corresponding with the strong man and bear paws from the above tablets. The Blackfoot tell of Spiderman in this region of the sky, which corresponds with the Hopi Grandmother Spider. The v shape touching the missing piece is the wings of Cygnus. The mark beside the wings is the Blue Star, Deneb, in the Great (or Dark) Rift. Cygnus, the Swan, contains Deneb as its head. The Milky Way is shown as the line around the perimeter on the back of this fourth tablet. The various constellations are represented by the symbols. Greek and Roman mythology offers the snake broken in half by Ophiuchus, the Healer standing over the pit (the Great Rift). The three arches represent the Magpies of Chinese mythology or Bridge constellation made to cross the Great Rift once a year to unite two lovers separated by death. The two constellations outside the Milky Way near the Great Rift are the Two Gates: Cancer is the gate of men to travel back to earth and Capricorn is the Gate of gods to travel back to heaven1. The

15 gates are meant for the deceased to enter and leave the pathway of the ancestors of the Milky Way. The fourth tablets missing piece is symbolic of the Great Rift of the Milky Way. The Mayan considered the turning of the earth represented by the Northern sky, Consider the diagram below:

The Plaza where the Blue Stone Kachina will remove his mask is at Teotihuacan and he will remove that mask on December 21, 2012. This diagram illustrates the rising of the Sun above the Temple of the Sun at Teotihuacan on December 21, 2012. In the diagram there are Saturn (between Virgo and Lybra), Venus and Mercury (between Ophiuchus and Scorpio) ushering the Dawn. The Dawn is immediately followed by Pluto and Sagittarius. The Healer, Ophiuchus, stands at the entrance of the Great Rift or Dark Rift. Fallen into the Dark Rift is Cygnus the Swan. Rising in early morning is the Blue Star, Deneb, dancing in the Plaza of the Moon Pyramid. Mars rises mid-morning between Sagittarius and Capricorn, followed by Neptune at noon. In the early afternoon, Uranus and the Moon rise out of the Plaza of the Moon with Pisces. Then the Pleiades and Jupiter rise in the evening with Taurus. A study of world cosmology can be drawn out of this representation. For the purposes of this research a brief description will be given. The Sun represents enlightenment, purification, rebirth and resurrection. The Morning Star(s), hidden in the light of the Sun are those who are enlightened preparing for, sharing and living out the significance of this event. The Event is the Dawn of the Fifth World and end of the Fourth World. The sign of this event for the Hopi based on the decipherment of the four tablets in the introduction above, is the rising of Deneb, the Blue Star, in the Plaza of the Moon when the Sun appears over the Pyramid of the Sun on December 21, 2012.

16 The imagery of the Dark Rift represents the cave of death where the Sacrifice of Quetzalcoatl (see above Stelas) took place at the end of the Second World (see Hopi Tablets interpretation in the Introduction). The rebirth of Quetzalcoatl was celebrated in the offering of the first fruit (fish and maize). The establishment of a purified earth because of this offering is signalled on December 21, 2012. In the above diagram, the point of view approaches the city from the West. The Prophecy of this Mask Removing Ceremony is about rebirth, therefore, even the viewpoint from the West, which represents death, is significant to this illustration. The Sun setting the night before in the West represents this death and now its rising represents new life. Yet, on this particular day, called the Galactic Alignment, which happens once every 26000 years, a number of celestial phenomenon fit together like a puzzle revealing volumes of lost ancient wisdom.

This first tablet correlates with the Mayan end date symbolism written above. The symbolism on the front represents a royal succession shown with double marks on the side and the empty grave of a ruler surrounded by the graves of six dead servants.2 This kind of grave with a royal surrounded by servants or wives is exactly similar to the graves of royals to the south in ancient Peru.

Also consider the Peruvian temple at Kothosh


The temple is designed as a rectangle within a rectangle just as on the tablets. More remarkably, below the six niches bordering the rectangular floor are six crossed hand carvings. Opposing carvings are crossed with the opposite hand (right faces left).

The difference in size suggest they are male and female and also represent an early American belief in duality, much like the Maya and Hopi. As well, the back of this first Hopi Bear Clan tablet reveals the five worlds, which correspond to Mayan, Hopi and Hindu cosmologies. Each solar symbol represents a world, where the top symbol (a circle with four rays) is the first golden era of enlightenment; followed by a symbol (the plus sign) representing a dark era without the sun; followed by a return to enlightenment (represented by the double circles); followed by another dark era (plus sign); and a final return to enlightenment in the fifth world we are about to enter (the symbol appears identical to that of the first Golden Era). Beside these solar symbols are two interlocking moons, representing the passing of time (quite literally, the first and last week of the lunar month with the 7 day formation of crescent moons).

18 On the tablet, the symbols of a spirit, cloud and corn stalk, rising left and right represent the dark road and the red road of enlightenment. The dark road of death is represented by the claws of the bear, the road of life and sacrifice is represented by the mouth of the snake. This snake represents the Milky Way just as the crocodile-frog of the Mayan Stella 11 above. Below the snake are the four rivers of life washing the successive generations seen along the side of the tablet. The Great Spirit rises out of the serpents mouth on the right and confronts the bear on the left. The storm cloud represents destruction and rebirth and the corn represents the Lord of Creation whose spirit rises through the cloud to inaugurate the sacred corn feast in the harvest ceremonies. The spirit or lord of the corn is often considered wearing a mask of corn husk with long hair or corn fiber protruding out of the mask. Feathers may be used in Mayan masks to hide this deity of life born out of the serpent. The lord Quetzalcoatl, the Feathered Serpent, is a prime example.

The second tablet reveals the dawn represented by the oblong sun formed into a maize cob. The earth is receiving enlightenment from this meal eliminating the borders made by human division. The central dotted line represents death where the rising of the Maize-sun will eventually enlighten and heal even the regions of the underworld. The back contains the paw markings of the strong bear of death to link tablet 2 to tablet 1. The mythical story unfolds offering two sides of human existence. One side requires a facing of a great spirit equipped with the claws of judgment. The alternate side faces the unveiling of the maize skin mask of the Lord of the Sun, Quetzalcoatl.

The third tablet contains a double snake surround containing life on earth. The two snakes represent death and the Creator. In the mythology of the Plumed Serpent, Quetzalcoatl, and the two snakes of Hindu lore, the first snake of death rears up to devour the weaker humanity. The second snake representing the Creator comes with much

19 greater power than the first snake of death to devour it. Then this much greater Creator snake now faces the much weaker human. Realizing the human is no contest, the Creator swallows its own tail devouring itself. The four humans with raised arms represent the people in the four corners of the earth. The corn plant represents the first offering of the Creators self-sacrifice which causes all life to exist. Also present on this front side is the universal symbolism of the World Egg creation story. The back of this third tablet reveals the strong person or Great Spirit the soul must contend with at death. This image of strength relates to the bear paws of the second tablet. The Hopi themselves prophesied of a visitation of sages from the far East when they foretold: A tribe of red hat and red cloaked people would come in great numbers from the East, traveling through the air. Amazingly, 1200 years ago, Padmasambhava, the founder of Tibetan Buddhism also prophesied: When the iron bird flies (airplanes) and the horse runs on wheels (cars), the Tibetan people will be scattered like ants across the face of the Earth, and the Dharma will come to the land of the red men. Since the 1970s visits between the Hopi and the red cloaks of Tibet have occurred in mutual acknowledgement of the fulfillment of these prophesies and warnings3. A Hopi elder of the Bear Clan, named White Feather, also described how and when Pahana, the Elder White-robed Brother, would return. Pahana will return at the end of the fourth world: He will bring with him the symbols, and the missing piece of that sacred tablet now kept by the elders, given to him when he left, that shall identify him as our True White Brother (Pahana). The Fourth World shall end soon, and the Fifth World will begin. This the elders everywhere know. The Signs over many years have been fulfilled, and so few are left. This is the First Sign: We are told of the coming of the white-skinned men, like Pahana, but not living like Pahana; men who took the land that was not theirs. And men who struck their enemies with thunder. This is the Second Sign: Our lands will see the coming of spinning wheels filled with voices. In his youth, my father saw this prophecy come true with his eyes the white men bringing their families in wagons across the prairies. This is the Third Sign: A strange beast like a buffalo but with great long horns, will overrun the land in large numbers. These White Feather saw with his eyes the coming of the white mens cattle. This is the Fourth Sign: The land will be crossed by snakes of iron. This is the Fifth Sign: The land shall be criss-crossed by a giant spiders web.

20 This is the Sixth sign: The land shall be criss-crossed with rivers of stone that make pictures in the sun. This is the Seventh Sign: You will hear of the sea turning black, and many living things dying because of it. This is the Eight Sign: You will see many youth, who wear their hair long like my people, come and join the tribal nations, to learn their ways and wisdom. And this is the Ninth and Last Sign: You will hear of a dwelling-place in the heavens, above the earth, that shall fall with a great crash. It will appear as a blue star. Very soon after this, the ceremonies of my people will cease. These are the Signs that great destruction is coming. The world shall rock to and fro. The white man will battle against other people in other lands with those who possessed the first light of wisdom. There will be many columns of smoke and fire such as White Feather has seen the white man make in the deserts not far from here. Only those which come will cause disease and a great dying. Many of my people, understanding the prophecies, shall be safe. Those who stay and live in the places of my people also shall be safe. Then there will be much to rebuild. And soon very soon afterward Pahana will return. He shall bring with him the dawn of the Fifth World. He shall plant the seeds of his wisdom in their hearts. Even now the seeds are being planted. These shall smooth the way to the Emergence into the Fifth World. But White Feather shall not see it. I am old and dying. You perhaps will see it. In time, in time4 Unusual Dreams of a 12 Year Old Listed is a series of unusual dreams the author experienced at the age of 12 in the late 20th Century: - When he crossed the train bridge in his hometown he saw two worlds. One world was dark and emitted an awful feeling. The other world was full of light and emitted a feeling of immense peace. He woke up reaching out to the world of light with all his heart. - Upon walking through his neighbourhood the earth shook with an explosion at a nearby school. He looked up and saw thousands of airplanes of different sizes and from different eras. Looking at the planes gave him an incredible feeling of peace, but the planes were flying in every direction at every altitude as if they were full of confusion. - Walking away from Calgary with his cousins on a four-lane highway he looked back on the city and it appeared high like a kind of paradise while emitting a great and powerful light. However, the highway was completely empty of cars and they were walking into the darkness away from the city of lights.

21 While flying in a large passenger plane an airline stewardess told everyone to sit down and buckle up because the plane was falling apart and about to crash. After everyone had buckled up the plane became brand new and climbed to an incredible height. In a series of nightmares, an invisible man pursued him and his cousins in an attempt to take them to an underground city. The series of nightmares ended when a woman from paradise took them on a tour of this city of lights under the ground. Each of these dreams had an unusual feeling of peace so intense that he desperately wanted to fall back to sleep and return to the dream upon waking up. The dreams are shared here after the advice of an African Elder who said Little Dreams are for the individual, Big Dreams are for everyone. Before the Europeans arrived in North America, the First Nations people had visions and dreams of the future. For example, the Hopi Elders described the iron horse as the train and fuel lines of jets as spider webs across the sky. The Indigenous view of dreams is that they come during a time of great crisis and are meant to help us envision a new reality to participate in as our old realities crumble. Then we can look at the crisis as a rite of passage, where all along the Lord of Creation (Prajapati) has a plan that will ultimately lead to our greater good if we are willing to follow the good Red Road to enlightenment.

It is suggested that the ninth sign is the falling of one of the space stations like Mir. However, consider the prophecy and tablets as a whole. The gap in the fourth tablet is the Great Rift or the Dark Rift, where the Blue Star falls as the head of Cygnus (the one who dove to offer immortality to his friend). The Kachina or Blue Star of Hopi prophecy is said to take off his mask while dancing in the plaza. It ties in with the deity Shiva dancing at the washing of sons of Sagara in the river Ganges, bringing them back to life. Shiva is blue after swallowing the poison of the snakes of death, much like at the Great Churning of the Ocean. Blue is also the color of the stone symbolizing the Hebrew High Priest. The 60000 sons of Sagara rise from the dead, the friend of Cygnus also receives immortality and Judeo-Christian spirituality also believes in the resurrection of the dead. In the Plaza, that is the Dark Rift, the blue mask is taken off, the poison of death is defeated. The Fifth World will be a return to new life and harmony with the earth. This research has only allowed for a study of a few spiritualties in relation to the Hopi tablets. It remains an area of study to discover how these Puhana white-robed sages travelled, the extent of their travels and how many different spiritualties they influenced or came from. Thomas Banyacya was one of four Hopi elders sent by the delegation of Elders in 1948 to give the Hopi prophecies to the world. In 1992, he remained the only living of the four, when he and nine other Native delegates spoke before the United Nations. This is what he said5: We have made a sacred covenant to follow Maasaw, the Great Spirit's Life Plan at all times, which includes the responsibility of taking care of this land and life

22 for his divine purpose. Our goals are not to gain political control, monetary wealth, or military power, but rather to pray and to promote the welfare of all living beings and to preserve the world in a natural way. Hopi in our language means a peaceful, kind, gentle, and truthful people. We made a sacred covenant which includes the responsibility of taking care of this land and life for Masaaw, the Great Spirit's purpose. Our goal is to pray and promote the welfare of all living beings and to preserve the world in a natural way. (In these) final days. It should be the mission of your nations and this Assembly to use your power and rules to examine and cure the damage people have done to this earth and to each other. It is up to all of us as children of Mother Earth to clean up this mess before it's too late. Banyacya spoke of the devastations that would come with climate change. During this U.N. assembly with the Native delegates a storm flooded the lower floor of the building and caused the air-conditioning to shut down. Banyacya lead the U.N. assembly in a circle prayer. The storm subsided. 6
1 2 For further research see Vase of the Seven Gods, Cave of the Seven, the Seven Cities of Gold, the Six Cities of Refuge (plus Jerusalem) and the Seven Sunken Temples: 3 4 5 6 Clendinnen, I. (1991). Aztecs An Interpretation. Cambridge University Press. Pp. 101104.

23 Illustration by the Author;; Illustrated by Author, the deity Chac of Uxmal and Chichen Itza temple. Illustrated by Author, the deity Chac of Uxmal and Chichen Itza temple. Laughton, T. (2004). The Maya Life, Myth, and Art. New York: Barnes & Noble Books. P. 115. The Dhammapada. Translated by V. J. Roebuck (2010). New York: Penguin Books. Pp. 174-175.; CIANS%20AND%20THE%20ANCIENT%20CIVILIZATIONS%20OF%20AMERICA. htm?n=0; p206-232-1.html; Also consult the work of Barry Fell and Gloria Farley. 5C2D1e5E%3D&rt=nc&_trksid=p4340.l2557&orig_cvip=true;; Mackenzie, D. A. (1985). India Myths and Legends. London: Bracken Books. Coleman, J. (2007). The Dictionary of Mythology. Toronto: Arcturus Publishing. P. 327. Miller, O. (1976). The Day-Spring. Toronto: McClelland and Stewart Limited. P. 35.;;

24;; Ibid. The Dhammapada. Translated by V. J. Roebuck (2010). P. 186. Coleman, J. A. (2007). The Dictionary of Mythology. Toronto: Arcturus Publishing. P. 859. Hansen, L. T. (2003). He Walked the Americas. Amherst, Wisconsin: Legend Press. Pp. 41, 53. From portion of Ezekiel 1

Supplement 1: The Dissemination of Global Indigenous Mythology The Hopi believe their sacred tablets were given to them from a foreign deified sage. Similar accounts in the Americas of foreign sages as discussed above offer insight into the origin of the Hopi tablets and their designer. The purpose of these travelling sages was to offer sacred rites to help purify the people and their land. The sage shared similar mythical stories from tribe to tribe. Before departing, the sage gave instructions of how the people could prosper and, in the case of the Hopi, the tablets were used as a reminder and a proof that this bearded white-robed sage would one day return.


The extent to which this traveling sage met with tribes of the Americas can be determined by the presence of common mythical stories among multiply tribes. The fact that the stories also occur across Polynesia help to indicate that the traveling sage was capable of oceanic travel from very early times. Reichard explored for us how three specific stories were scattered to over 50 tribal regions across North America prior to European contact. Below this research will verify how the same three stories are scattered all over Polynesia. The hope is to produce a greater context using the Indigenous philosophical tool of harmony. Table: Star Husband myth of North America with Polynesian Equivalents
In bold: Reichards list of themes common to each Star Husband story found across North America. 6 Underlined: North American tribes that carry the corresponding theme in their story. 6 Italicized: Polynesian version of each theme of the Star Husband story. 6

A Wish for Husband: (from the stars) Koasati, Caddo, Wichita, Oto, Shoshoni, Gros Ventre, Kutenai, Songish, Cheyenne, Dakota, Blackfoot, Arapaho, Pawnee, Arikara, Micmac, Passamaquoddy, Ojibwa, Assiniboin, Chilcotin, Kaska, Tsetsaut, Tahltan, Shuswap, Quileute, Quinault, (Dog Rib includes a Dog-Husband) Hinas husband Irawaru went fishing with Maui. Irawaru angered the trickster Maui who turned Irawaru into a dog. Hina and Irawaru had a dog child, named Pero. The dog children may be equated with muddy or dirty children, named Tawhaki/Tavake and Karihi/ari (see tangotango) born to Hina by her husband Hema. B Ascent to sky: (1) Transportation. (2) Lure of porcupine. Koasati, Caddo, Wichita, Oto, Shoshoni, Gros Ventre, Kutenai, Songish, Cheyenne, Dakota, Blackfoot, Arapaho, Crow, Hidatsa, Kiowa, Pawnee, Arikara, Micmac, Passamaquoddy, Ojibwa, Assiniboin, Chilcotin, Kaska, Tsetsaut, Tahltan, Quileute, Quinault Hina flies to the moon, (in Tahiti, by canoe) after finding her children have become filthy from swimming in Tiniraus fish ponds. C Broken taboo: Caddo, Wichita, Oto, Shoshoni, Gros Ventre, Kutenai, Songish, Cheyenne, Dakota, Blackfoot, Arapaho, Crow, Hidatsa, Kiowa, Pawnee, Arikara, Assiniboin, Chilcotin, Kaska, Tsetsaut, Tahltan Hina loses her families treasures and is punished by her parents. D Birth of son. Shoshoni, Gros Ventre, Cheyenne, Dakota, Blackfoot, Arapaho, Crow, Hidatsa, Kiowa, Pawnee, Arikara, (Dog Rib and Vancouver Island myth include descent from dogs)


Pero dog child by Irawaru (whom Maui turned into a dog. Hina is called Ihiihi and Irawaru is called Owa). E Descent to earth by, - (1) Sky rope. (2) Other means. Koasati, Caddo, Wichita, Oto, Shoshoni, Mandan, Gros Ventre, Kutenai, Songish, Cheyenne, Dakota, Blackfoot, Arapaho, Crow, Hidatsa, Kiowa, Pawnee, Arikara, Micmac, Passamaquoddy, Ojibwa, Assiniboin, Chilcotin, Kaska, Tsetsaut, Tahltan, Quinault Hina jumps into the sea after, her husband Irawaru is turned into a dog by the trickster Maui. F Landing Koasati, Caddo, Wichita, Oto, Shoshoni, Mandan, Gros Ventre, Kutenai, Songish, Cheyenne, Dakota, Blackfoot, Arapaho, Crow, Kiowa, Pawnee, Arikara, Micmac, Ojibwa, Assiniboin, Chilcotin, Kaska, Tsetsaut, Tahltan, Quileute, Quinault Her weeping and incantations attracted a creature of the ocean to miraculously cause her to float until she reached Motutapu, the holy island, where she is called, Ihungarupaea, Stranded-log-of-timber. Her brother, Rupe/Ru, laments her to the highest heaven, Rehua, where he finds her whereabouts and rescues her and her son on Motutapu. G Adventure of Boy Songish, Blackfoot, Arapaho, Crow, Hidatsa, Kiowa, Pawnee, Arikara A son of Hina, named Koro (Koro-mau-ariki) is called, the dance loving; since he taught the Mangaia islanders the tautiti dance with arms and feet moving together. Koro hid by the sea to learn his father Tiniraus dancing incantation to call up the fish. Hina/Ina helps the child Maui snare the Sun with her hair in a noose, the only cord that would not burn. Hina assists Maui in baiting with her bird his fishhook that brings up the island from the ocean floor. H Adventures of Woman Micmac, Passamaquoddy, Ojibwa, Assiniboin, Chilcotin, Kaska, Tsetsaut, Tahltan, Shuswap Ina is the Tapairu, Princess of the fairies or birdmen as was the greatest ball game player: Of these fairies the most strangely fascinating And proficient at the game is our Ina, Lovely blossom, whose home is in the sky, Beloved wife of Full-Moon, I have beaten thee.


She assists her clan in the killing of the water monster, Kae, and in burning the enemies sacred house. On the moon her face and club are seen as she beats the bark of the mulberry tree into tapa clothes for her children. . Each Tribes distinct local story form together to create a global epic. In the field of statistics, taking a poll provides within a few percent of accuracy a sample vote of a larger population. Similarly, the above chart presents an inquiry regarding what extent of this story spans global Indigenous lore. Certainly across North America and in Polynesia much of the same story is told by a relatively small proportion of elders who were able to express their voice during the colonial era. Therefore, to pursue this inquiry of a global Indigenous story enables a broader understanding to develop out of the added dimension of each region, each tribe and even each story-teller. The result is the ability to use common patterns in the story as threads to weave over gaps where colonialism silenced the Indigenous voice. Though the silence itself remains part of the story, what unfolds is a fresh new quilted pattern of Indigenous story across a region. Therefore, the question arises as to what extent reparation can be made regarding lost Indigenous story. How does the story account for the attempt by overlords to silence it on the one hand and an understandable protective silence on the other? If the breaking of the silence is one sided, a further cycle of voicelessness may occur. For example, Western research tends to assume Western influence with myths that appear on the surface as distinctly Western such as the myth of a world-wide deluge. Yet, in the Journal of American Folklore, Reichard found very little missionary influence on First Nations mythology; of 160 narratives analysed, over 30 percent deluge myths, only three contained blatant European characteristics.6 Furthermore, Western assumptions tend to scatter and misplace the harmonic element behind indigenous story when confronting these inquiries. Our answers are likely to fall short of the full story of Indigenous wisdom. For instance, if not by European influence, why are so many of the same stories scattered across America? Reichard concludes that the possibility of these legends arising independently exists, but requires more evidence than a mere dissemination of each myth by way of intertribal relations: The additional proof consists of an increase in the number of analogous tales, or in their geographical distribution. Whenever we find a tale spread over a continuous area, we must assume that it spread over this territory from a single centre.... This argument will be justified, even should our tale be a very simple one. (JAFL 4: 14)6 From their research of North American mythology, we can safely conclude that European influence was marginal, that the myths existed among the 51 tribes they researched prior to European contact and that the myths were spread across the continent, not


independently made up by each community. This is not to say that the story-teller is mistaken when saying the story belonged to the community as long as the rivers have run. The values of longevity and originality within the story are complemented by the value of harmony among the tribes, not in contention with that harmony. That is, if the story existed among a certain people and, as is often the case, is associated with their local landforms, the story truly belongs to that people. Yet, the story is not restricted entirely to one locality, as it is clearly present in so many other places. The restriction involves the specific place, not the values expressed in the story. Places, their specific plants and totems are fixed and so define individual tribal identity, yet certain values are universal and cannot be restricted. The same can be said of items vs. the elements, as well as, persons vs. relations. What remains is a universal value expressed with local characteristics for the purpose of placing a protective restriction or tapu upon the land. What makes it possible for the story to be told everywhere yet only apply to the people gathered in the circle of the story-teller? If the story were made up by the local story-teller it would be in fact impossible. Two possibilities remain: a wandering story-teller or a system of intertribal story incorporation. But, and this is a point worth noting, Indigenous world-view wants to express that their story came from time immemorial. That the story came from the First Ancestor who knew his Maker and, therefore, the story chose the people, not the other way around. And this is evidence of the presence of the Creator as a life-force working within all relations drawing them together in harmony, yet giving them each a place to belong. Indigenous world-view treats evidence as such, not to find answers for the sake of themselves, but through the inquiry to build identity and harmony. It is no surprise then, when the travelling storyteller is identified by nearly all of these tribes, he is regarded as a deity or deified ancestor. Such analysis of mythology helps clear a way for us to analyse the Hopi tablets in terms of Indigenous world-view. In Western research we tend to compartmentalize each field of knowledge and science. For example, a scholar of linguistics is not always encouraged to develop hypothesis in the field of philosophy. Yet, Indigenous philosophy is harmonic and holistic in that each related artefact, (though quite unique and completely preserved), acts not for itself first, but for the whole. Its role is played out among a circle of relations reflecting back on itself the essence of its full purpose and beauty. These Hopi tablets are regarded as such, they were given from the Respected Spirit, they were in the possession of the Fire Clan and Bear Clan, individual families held them as sacred bundles, a generational offering took place to pass them on and a certain time was appointed for the rest of the world to see them. The Hopi believed the Respected Spirit wished to incorporate the entire world into the story of the Hopi tablets in order to broaden the circle of their story. Just imagine, Indigenous world-view has the potential to gather the sciences, all nations and peoples in order to harmonize the restoration of our ecosystems. The common


mystery of the Hopi tablets vocalizes this harmony in the measure from which listeners of the story are capable of coming together holistically to understand these tablets. Here is where our Shift in thinking can be exercised. That is, in Indigenous world-view the tablets are not taken as artefacts, but relations. The Hopi tablets are not defined as noun based static objects, but are viewed upon as verbal and vitally activated through ritual. Together with story-telling this ceremony binds individuals to their communities. The tablets are read to listeners through storytelling and according to the legend will be opened to reveal new information inside. The story of the Hopi tablets is explosive for the reason that the Western mind tends to miss. Western language has been refined by industrialism into a near functional mechanism. When we say there are 10 pages coming out of the photocopier it is a literal statement. We are not expecting 10 buffalo to walk through the office. In contrast, Indigenous linguistics has developed within a network of relational value based constructs. Where one sentence defines a task, it simultaneously connects with otherworld heroes who succeeded at the task, relates to a web of story that defines the value needed to complete the task and weaves the individual into the ecosystem, while confirming their rite of passage into adulthood. There is a more than subtle difference there in World-views and perceptions.
Table: Contrast of Western and Indigenous Philosophy

Linguistics Economics Psychology Archaeology Astronomy

Western Functional Noun focused Material gains Consumer based. Individual Artefact oriented taken as a science and a void of random matter



Indigenous Mystical (highly symbolic) Verb focused Social dynamics Producer based. Communal Relation oriented taken as an art, a home for the ancestors, a wayfinders guide and a story board Deity tends to transcends Imminent Life Force with human authority that with human authority that restricts boundaries. builds and sustains identity. to heal from excessive to harmonize all aspects of workloads at the service identity with all relations of functional economic in order to keep awe struck and material based by and protective toward systems. that land of Mother Earth in which we belong.

In order to understand the writing system of an Indigenous culture, such a chart is useful for focusing in on the context of the Hopi tablets.


The Star Boy myth above substantiates this contextual Indigenous philosophy as broadly traceable and universally appealing. The next two tables are also meant to add content to the context of these tablets.
Table: The Earth Diver Myth In bold: Reichards list of themes common to each Earth Diver story found across North America. 6 Underlined: North American tribes that carry the corresponding theme in their story. 6 Italicized: Polynesian version of each theme of the Star Husband story. 6

A Primeval Flood: (birds on water and people in sky-land) Wood Cree, Arapaho, Kaska, Beaver, Hidatsa, Crow, Yokuts, Salinan, Maidu, Yuchi, Cherokee, Iroquois, Mohawk, Seneca, Onondaga, Wyandot, Huron Tane, the bird deity, is a key deluge deity prayed to for the rains that caused the flood. Hineahua and her sisters, Hinerakatai and Hineapohia float on the waters of the deluge. Sky people include Rangi who waded to his sacred temple or marae to pray to Rongo that the rains subside. Rongoarai-kea (Rongo-the warder off of storms) complies, but only those on Rangimotia survive. The Underworld Kui and Tumu (Tupu) of Tuhirangi see the sky beings Kahukura (rainbow) and Rongonuiatua (Great Lord Rongo) coming down from the sky with the rainbow sign of forgiveness and safety from the flood. B Deluge: (1) Raft; (2) Deluge caused by water-monster death... Timagami, Missagua,Ojibwa (4 clan regions), Montagnais, Cree (5 clan regions), Ottawa, Gros Ventre, Hare, Sauk, Fox, Menominee, Sarsi, Carrier, Assiniboin, Iowa, Dog-Rib, Chipewayan, Arapaho, Blackfoot, Loucheux, Beaver, Newettee, Kathlamet, Arikara, Crow, Yokuts, Salinan, Maidu, Miwok, Delaware Hina canoes to the moon. Rata canoes to retrieve his fathers bones. Tuputupuwhenua (grow the earth) is the great deluge caused by the anger of Tawhaki (Tavake in Rapanui) when his brothers beat him and left him for dead. C Diving: (1) Success diving animal; (2) divers restore earth and rewarded Timagami, Missagua,Ojibwa (4 clan regions), Montagnais, Cree (4 clan regions), Ottawa, Gros Ventre, Hare, Sauk, Fox, Menominee, Sarsi, Carrier, Assiniboin, Iowa, Dog-Rib, Chipewayan, Arapaho, Kaska, Blackfoot, Loucheux, Beaver, Kathlamet, Arikara, , Hidatsa, Crow, Yokuts, Salinan, Maidu, Miwok, Delaware, Yuchi, Cherokee, Mohawk, Seneca, Onondaga, Wyandot, Huron Maui fishes up the ocean bottom with hook baited by Hina. This fishing up produces the islands. Chief Taoiau rose up from the ocean floor like a great mountain causing the flood after the sacred Turtle was not found.


When Tawhaki (the Rapanui Tavake) climbs using the central rope pointed out by Matakerepo, one island uses the spider web motif. If Tawhaki climbs to the sky or Suns above, then Maui, also called, Maui-the-eight-eyed, must be a spider who nooses the Sun with his webs. Maui-the-eight-eyed as a Sun Snarer might be related to the Southwest American Indigenous Grandmother Spider mythic heroine who captures and transports the Sun on her back in her urn across a network of sky webs. D Earth Support: Wood Cree, Blackfoot, Loucheux, Cherokee, Iroquois, Mohawk, Seneca, Onondaga, Wyandot, Huron Hineahupapa is wife of Rangipotiki, one of the Props of Heaven. From one of the four children, the sky-powers (see A people in the sky), are born the Sun and moon. Islands are supported by a giant fish or water monster. Perhaps analogous with Ikaroa, the Milky Way, as the destination of ancestors who in Standing-Up Rods (canoes placed upright, or stone pillars replacing decayed wood) support the land of the living as spirit mediums (wananga). E Creation of earth by: (1) Magic; (2) Mud with animal(s), such as Turtle Island... Timagami, Ojibwa (4 clan regions), Cree (3 clan regions), Gros Ventre, Hare, Sauk, Fox, Menominee, Sarsi, Carrier, Assiniboin, Iowa, Dog-Rib, Arapaho, Blackfoot, Loucheux, Newettee, Arikara, Crow, Yokuts, Maidu, Miwok, Delaware, Yuchi, Iroquois, Wyandot Maui pulling up the islands as if they were giant fish. F Creation of mountains: Ojibwa, Arapaho, Blackfoot, Newettee, Crow, Yokuts, Maidu, Yuchi After Maui fishes up the islands, his brothers jump on the land creating the mountains. . In view of the expansive (explosive) oral traditions of these First Nations peoples, a consideration could be made of societies not so advanced in the tools of the Industrial Revolution, yet advanced in certain ways beyond the understanding of that particular Western World-view. One of these advancements is presented here and is necessary in further understanding the Hopi tablets, that being a superior nature based symbolism bearing fruit in identity building and mystic spirituality. This exploration of a land based spirituality integral to human identity is the driving force of this research toward the development of socio-ecological sustainability. In the above Earth Diver chart, Reichard (1921) and Tregear (1891) remained faithful to the original story as best as the remaining sources would allow. Tregears intent in


linguistic comparisons was to exclude post-colonial linguistic influence in his MaoriPolynesian Comparative Dictionary. The first line of the Introduction of Reichards Literary Types and Dissemination of Myths states: Since, in this consideration of myth dissemination, we are dealing with a product of the Indian mind, we shall feel justified in defining myth as the Indian himself characterizes it.6 Apart from some politically correct editing, this is pretty good for 1921. In essence, Gladys Reichard, was among the many sincere who were unable to prevent a political machine bent on exploitation from pounding into submission Indigenous peoples and related lands world-wide. All these nearsighted economy driven ideologies marginalizing Indigenous World-view have led the world down a path of the annihilation of not only thousands of Indigenous language groups, but every human and species is now at risk. With that Indigenous voice waning and muted who will come to all our relations defence? If our oil was the blood of our Mother Earth, would we so eagerly suck it out of her? If sea creatures were our sisters and brothers would we be dragging our weighted nets so violently across their living spaces? What is required is Indigenous wisdom which perceives the Creators life-force in our ecosystems and so gently places every step. Since, one cannot so easily crush that which has a voice and one that speaks in their own hearts tongue. In this regard and with Mother Earths inheritance slipping out of the hands of our children; by all licit means with the bleeding passion of every heart and the stirring creativity of every mind, sustainability must be the thrust of every human activity and waking thought. In this context, the Hopi tablets are but a flint to reignite an Indigenous World-view incubating in every heart toward all our ecosystems. It is because we are all Indigenous to Mother Earth. Furthermore, these sacred tablets are an Underworld safety chest for all the lost Indigenous voices around the world. The box is full to bursting for the opening of these seals and the decipherment of these portents and essential wayfinding signs. These tablets are not warnings. The warnings are crashing in all around us in our ecosystems with extreme weather, rising tides and oil-spills just to name a few. But these tablets are instructions to restore the seat in our world-circle for the Indigenous voice. The decipherment of these tablets is not a scholastic trophy, it is Morning Star of the dawning new era to sustainability in the Shift towards all our relations and the Great Turning of our hearts to Mother Earth. Our motivation inspires a deeply rooted peace ignited by a voice cracking out of every stone we break open. Time is not essential when every day is a good day to die. Reichard and Tregear were ahead of their time. Scholars of the Sciences prefer more recently dated sources, but with Indigenous World-view sincerity and originality matters most. When it comes to myth faithfully recorded, the older the source the better. Of the above myths, only the Huron, Wyandot and one Great Lakes tribe had European elements in their flood myth. Again, that amounts to 157 out of 160 or 98% pure Indigenous North


American myths related to Star-Boy and the Deluge (Reichard, 276). Yet, no one can rightly say that the Ancient Middle-Eastern deluge is not also a pure Indigenous myth which participated in global Indigenous dissemination long before Columbus when the Wayfinders roamed the Earth. On dissemination of myth, then, a natural progression or transfer of wisdom takes place. Reichard sources Swanton who states myths are defused locally by simple repetition; when myths come from abroad they are adopted; when from abroad they may then be associated with local land-forms by way of re-localization.6 However, in a talk given by Blackfoot Elders, Bruce Wolf Child and Andy Black Water, it was mentioned that a neighbouring Indigenous nation had a land dispute with the Blackfoot. Upon discussing in a circle the mythology associated with the land forms of the region, it was agreed that the Blackfoot were the rightful inhabitants.6 The elders confirmed that when a story is being told it should always come from the source. Therefore, though universal elements of story are diffused across the globe and pertain to values that all people can embrace, there is the local element. That is re-localization is weaved into stories associated with the original migration to the land, the creation of the first man and woman on the land and/or linked to landforms, deities, ancient heroes, local organisms, climate, etc.. When all of these elements are combined in story transfer and ceremony feast with local produce to confirm the sacred identity of each individual in that particular community, while conferring their right and power (Polynesian mana) to belonging among all their relations including the Creator, we can call this form of mythical transfer and diffusion: transubstantiation.6 In understanding this essence of mystical and mythical diffusion, the phrase from a Hebrew creation myth comes to mind: Be fruitful and multiply. The ancient Hopi lived by this cyclical regenerative and universal norm in one of the most finely balanced lifestyles and ceremonial cultures on the planet. How did the Hopi thrive and grow so much corn in the desert? Such harmony requires the most refined equilibrium between the elements and all relations present, which would refine each organism making them real participants in the ecosystem. The one who gave the Hopi tablets instructed the Hopi to live in this sparse ecosystem as a sign of faith to the world of their calling to teach the world to be real persons on Mother Earth. In learning the broader context of Indigenous mythology surrounding the Hopi, their ceremony, stories and tablets, a holistic perception of tribal story unfolds. That is, a tribal icon (Indigenous artefact or relation) is not understood within a melting pot of speculative analysis, but rather a tribal icon is a relation with a life-force, that can breathe, expand and make an impression upon those who perceive it. Just as the tribe, the icon is distinct within the harmony of the broader Indigenous circle. A perfect vision of this analogy occurred when Nicholas Black Elk was 12 years old and dying of Tuberculosis. In his vision he saw humanity gathered as a giant ring with a tree in the centre. This world-circle was made up of a chain of many tiny tribal circles, each containing a small tree of their own.


Such breathing of life-force in the artefacts of story is clearly evident when exploring how these universal myths weave harmony among global Indigenous philosophy. Elaborations are given and a dialogue develops among this world-circle that Black-Elk saw in his vision. In the dialogue we learn more about ourselves from the other, this takes humility and vulnerability with mutual respect. It is the picture of an individual relation that enhances his/her own beauty as it reflects off of all relations. Such breathing of life into our stories can cause us to learn from the other World-views. Consider the flood mythology in the context of the original Latin meaning for deluge, as to wash6 and the model of ancient Polynesian purification ceremonies use of water to purify at birth, during tattooing rites and at death. Looking into the spiritual context and mystical reasoning behind the myths are key to understanding Indigenous mythology and story-telling. In North America, the Sun Snarer appears to have originated among the Ojibwa of Lake Superior and then fanned out during Westward migrations, possibly due to the Fur Trade.6 However, due to the Eastern Polynesian predominance of the myth and a single isolated presence of the myth on the West Coast of California a closer look at the Yoruk tribe variant of the Sun Snarer is in order. In particular, in the Yoruk tale, after the Sun is released it burrows into the ground.6 This motif of burrowing in the story is closely associated with a comprehensive Polynesian theme of Maui snaring the Sun, as himself, stealing the fire and being trapped in the Underworld body of Hine-nui-te-po.6 Remarkably, Luomala concludes that the Sun Noosing myths occurred in Polynesia and North America, not by pre-Columbian contact, but rather the hypothesis of convergent development (Luomala. 1940. P. 51). This deflective reasoning includes admitting that researchers point to more likely North American-Polynesian contact in the North West Coast, outside the Sun Snaring myth regions (Luomala. P. 51). Heyerdahl of the KonTiki expedition, would agree in a North West Coast Polynesian contact where the Kwakiutl of Vancouver Island whose Sun personified as Kane was identical to that of Hawaii.6 One would think that if Luomala is admitting that the single most difficult obstacle between story-tellers of the Pacific and the Great Lakes region being the Pacific Ocean itself is not an obstacle at all, then what is to stop the Indigenous people of the North West Coast from transferring stories over land trade routes to the Great Lakes. Oddly, also included in Luomalas argument is a comparison of how the string figures of the Inuit and Polynesians are both used in the context of Sun Snaring mythology. 6 Moreover, Luomala admits of an African Sun Snarer who nooses the Sun and usually uses animals to release the Sun to prevent from getting burned.6 In the end, Luomala is left explaining away all the evidence that Reichard above was willing to admit. There is circular reasoning and then there is another false reasoning that breaks up the circle of evidence. Ancient Polynesian mythology bears certain common elements and common mythical heroes. If some of these elements, heroes, themes and creatures are proven to exist on nearby continents, it stands to reason that ancient seafarers passed on these traditions.


For example, in the Star Husband myth, Hinas first husband, Irawaru, is turned into a dog and they have the dog child, Pero. In America a parallel myth arises sourced by Reichard who writes of the Dog-Husband story which is found among the Dog-Rib Indians, who trace their ancestry to the children of the woman who married a dog. On Vancouver Island the essential elements of the tale have been combined in like manner where a tribe of Indians derives its origin from dogs.6 When Indigenous people begin to hear about the animals role in these stories our relationships with these totems enable us to read into the mystical intent of the original story-tellers. This is not necessarily magic, but rather the skill that all people aspire to in the occupations of their own circles. And when such skill is perfected it becomes like magic to outside observers. To explain it, takes at good listener. In terms of the Hopi tablets, it takes a patient listener willing to sit in the ceremonial plaza of a Hopi village or in a cave house, to consider the possibilities or at least be open to the awe of how these relations, these artefacts can speak to us and motivate us today. This is not to say this research is based on blind faith. The evidence is clear enough from cover to cover. What is also required is clear perception of the evidence. For example, as late as 1997, Anne Birrell authored an article that would offer a model of how to take off our scholastic cataracts and out of focus biases when viewing Indigenous mythology. In The Four Flood Myth Traditions of Classical China6, Birrel courageously confronts what most of us missed by benign neglect (Birrel. 1997. P. 215), that the flood myth is universal.6 Go figure, a world-wide deluge story that is also a global historic legend. And there is more to say about the flood myth than what one or two world-religions have graciously offered. Birrell offers why the Chinese flood myth is neglected. First, the author of Folk-lore in the Old Testament, Sir James Frazer, could not find a Chinese flood myth.6 Since Frazers work on the flood myth was so comprehensive (apart from China), others have followed his missed research of Chinese flood myths. For example, Dundes edited The Food Myth in 1988, which contains 25 separate articles on the world-wide deluge, none include a flood myth of Classical China (Birrell. 1997. P. 217). Birrell includes a communication gap as a reason for missing the China flood myth, but not a linguistic communication gap; rather the confusion lies in methodology and context. That is, Chinese authorship was intent on preserving the data of early classic interpretations, not articulating themes within myths; the data was fragmented and not translated into narrative genre (Birrel. 1997. P. 218-219). Considering Birrels break-through in articulating lost flood-myths of Classical China, an attempt can be made to clarify parallel misconceptions and understandings of Hopi tablets. Birrel sourced portions of the Nu Kua flood narrative that will support this main maternal characters relationship with Hina or Hine of Polynesia: In the time of the remote past, the four limits [of the cosmos] collapsed6 (divided by two deities, Yin and Yang into eight)6. Then Nine Regions split up.6 Heaven could not cover all things uniformly, and earth could not carry everything at


once. Fires raged fiercely and could not be extinguished. Water surged and spread without abating. Savage beasts devoured the people of Chuan [Hsu](people of the sky or sky god)6. Violent birds seized the old and weak in their talons. There, Nu Kua smelted five-colour stone to restore the blue sky6. She severed the feet of the giant sea-turtle to support the four limits and killed a black dragon to save the region of Chi (one of the nine)6. And she piled up ashes from burned reeds to dam the uncontrolled waters6. The blue sky was restored. The four limits were set right. The uncontrolled waters dried up. The region of Chi was in order. Savage reptiles died and people of Chuan [Hsu] lived. They were carried on the back of the square [earth] and embraced by the round sky. [The tao of the sky is said to be round, the Tao of the earth is said to be square]..../ When one ponders her [Nu Kuas] achievement, it knows only the bounds of Ninth Heaven above and the nadir of Yellow Clod below6 (Nine refers to the highest heaven and blue to the sky, while yellow to the earth). She was acclaimed by later generations, and her brilliant glory sweetly suffused the living world. She rides a thunder-carriage, driving Responsible Dragon (has power to remove the deluge and bring down the earth6), and her outer steed is the Green Dragon. She bears the Jade Tablet Insignia of Death (a sign of having power over death). Her seat is the Chart of the Mortuary Artemisia (funerary medicine plant). Of yellow cloud is her steeds halter. In front of a white calf-dragon, in the rear of a rushing snake. Floating, drifting, free and easy, she guides ghostly spirits as she ascends to Ninth Heaven6. She has audience with God (Ti) within the holy gates6. Silently, solemnly, she comes to rest below the Supreme Ancestor (Tai Tsu of the Tao). However, she never displays her achievements, nor spreads her fame. She lives in seclusion (mystery) in the Way of the True Person6 (Chen-jen chih Tao) and so complies with the eternal nature of Heaven and earth.6 When an Indigenous person looks at this Chinese deluge story they can understand it in terms of their own mythical themes. But they reserve a full interpretation knowing from experience that a sage of this language must have stories to tell about this passage that would take days to record. The least this reading can do is to confirm the sacredness of what might be understood on Indigenous artifacts, such as the Hopi tablets. Looking for Hina in such a sacred work confirms the weaving of valued mythical traditions across the Pacific, which may give insight into what values cross the ocean when sages travel the earth. Once their stories are identified, the themes and values can be developed, while further ties into global indigenous lore can be made. For example: in the Chinese flood myth, four poles fall ending the separation of earth and sky. On Easter Island, the primordial chaos begins when one pole falls. China has another myth with just the one pole: Long ago, Kung Kung struggled against Chuan Hsu to become God. In his fury he horn-butted Not-Round-Mountain6. The pillar of the sky broke and the cord of the earth snapped. The sky tilted toward the northwest, and that is why the sun, moon and stars move in that direction. Earth had a gap missing in the southeast6, and


that is why the rivers overflowed and silt and soil came to rest there (Birrell. 1997. Pp. 229-230). And In the era of Shun, Kung Kung stirred the waters into a rushing flood so that they pounded against Hollow Mulberry6 (Birrell. 1997. P. 230). Birrell continues describing a flood myth deity named Sui-jen, meaning Driller Man, who was the fire god (Birrell. 1997. P. 232). This corresponds to the tunnelling of the Polynesian Maui to steal the fire from the Underworld. More over, the Chinese flood hero, Kung Kungs (kung meaning merit) name is used in the flood motif in a play on words with kiung, meaning waters (Birrell. 1997. P. 233). This makes sense in terms of the broken pillar causing the waters to rise and fall while the Earth and Sky are pressed together. The symbolism points the flood as humanity being overwhelmed by the amount of merit (water in Chinese) required to reach heaven. A saving island is needed, in Polynesia called Hikurangi, in North America, Turtle Island, where animals bring up mud from the sea floor where the land is formed on the turtles back. Ancient China does the same with a three-legged giant turtle dragging its tail and an owl carrying mud (of a magic nature) in its beak (Birrell. 1997. P. 236). Birrell expresses that the flood mythic hero Kun, who with the help of the creatures performs a theft of gods breathing soil. Kun is killed by exposure, but is metamorphosized to new life as the body of Yu rises from his stomach. Yu is then commission to spread out the breathing soil to the nine provinces (Birrell. 1997. Pp. 237, 244). Thus, Yu is likened to Nu Kua as the one chosen to restore the order of things. A few parallels are drawn in the deified maize plant rising from the turtles back in ancient Maya; that the Polynesian tattooing rites bring forth the flood of Kun born as the flesh of Yu is exposed. Here we have a Yin/Yang motif, a Morning and Evening Star where the twins represent the struggle within the spirit on the individual. Breathing soil represents the design of the first man forever regenerated in descendents. Kun was left to die of exposure on Feather Mountain, a mythic place in Chinese lore of a year gathering place of bird flocks which became a sign of regeneration (Birrel. Pp. 239-40). The mythological parallels with the tangata manu birdman ceremony of Easter Islands Orongo is staggering. Birrell notes that in this mythic flood the corners of the Earth are nine fathoms deep (Birrell P. 242). Having severed the feet of the world turtle, Nu Kua, like Tawhaki, deals with the nine roots or fathoms required of flood or merit to reach heaven. Therefore, the North American and Polynesian flood myth bears the same four motifs of the Chinese classics: a personal God rewarding and punishing; the flood figure mediating the divine law; creation as the model of heaven conferred with power as heaven and earth unit and brought into motion as heaven and earth divide (Birrell. P. 250). Birrell finds the flood myths in ancient China in 19 separate accounts with four different versions (Birrell. P. 254). There is enough correlation between North America, Polynesia and


China in their deluge earth diver motifs to consider contextual clues a possibility among these ancient sources as illuminating our understanding of the Hopi tablets given to the Hopi by a traveling sage.

Supplement 2: Evidence of Pre-Columbian global travel There are clues in the study of local petroglyphs and Old World coins as to the origin of the Massau who provided these signs written on stone for the Hopi. First consider this comparison of Hopi Tablet One with the coins of ancient India shown here:

The correlation with snake/water, cloud/mountain, plant and spirit or life symbols is significant. Also consider this ancient petroglyph from California shown here:


Translation: In the beginning (6) the waters (1) Rose to the tops of the moutains (2, 8, 9). The Ark rode the waters (3) for some days and some nights (4,5). As the waters subsided (1,2,8,9), the Ark (7) came to rest (3) on a mountain (9) with Noah (10) and his wife (11) and all his family (12) at the end of the waters/folld (13,1). After the waters subsided and the land had dried up, Noah opened the window and removed the covering (the doorway) (14a) and freed (15) all the animals and the people (12,11,10). As each pair of animals


(16) vacated the Ark (17) they (the animals, 18c) multiplied (18a) and populated (filled) the (lands of) the planet (Earth - 19). Notice how it contains the same structure and angles of the Hopis Prophecy Rock. Research confirms that this petroglyph is a retelling of the story of the ancient flood, with a leaning toward early Hebrew origins6. Further study into the symbolism revealed a parallel between the Hopi Tablets and the Hindu writing of the Bhagavata6 and that of the Hebrew Bible. The following symbolism on the Hopi tablets was found in these sacred texts: The path with footprints, thunderbolt and barley-corn in the rmad Bhgavatam 10. 16. 17-19; 10. 30. 24-26 - As above with sun, chariot and rolling in dust (as snake): SB 10. 38. 24-26. - The (2) circling snake(s) with tongue defeated by the Spirit (Krishna): SB 10. 16. 25; Exodus 7: 9-12. - The cloud and the spirit: SB 10. 16. 42-43; 7. 4. 22-26; Numbers 11: 24-25; Exodus 24: 15-16. - The serpent defeated by feet: SB 10. 16. 54; Psalm 99. - The four seas that purify souls: SB 9. 10. 34, 48. - Lotus feet and boat: 10.1.5-7. Also see Srimad Bhagavatam 6. 5. 1-13; Genesis 2: 10-14; 3: 14-15, 24; Daniel 14; 2 Samual 22: 1-20; and Psalm 72 Quetzalcoatls return is predicted at the end of the Mayan Long Count. His name means the Plumed Serpent and also Precious Twin. He was a bearded white-robe and deified ancestor born of the virgin Coatlicue, the earth goddess. She assigned him to the task of bringing fertility to the earth and agriculture in the form of maize to humanity. As Lord of the Dawn, Quetzalcoatl struggled with Tezcatlipoca or Smoking Mirror, Lord of the Night, in the creation and destruction and rebirth of the Five Suns or worlds. Quetzalcoatl was likened to Ehecatl, the wind and movement god, movement which brings life and death and rebirth. Prophecies related that he would come from the east on a significant calendar date possibly on the raft of serpents he used to travel in the past. He introduced agriculture, writing and is patron of merchants, arts and crafts. His name was used for Mayan priests and rulers to emulate. He demanded the end of human sacrifices and limits on the sacrifice of animals, with occasional offerings of snakes or butterflies. His era, known as the Classic Maya period, saw a reduction of war, if compared to the Aztecs and Toltecs, most notably by the complete absence of Mayan fortified cities. His cities flourished in relative peace, advancing in the arts and expanding a Mayan civilization under common mercantile bonds6. Below he is depicted as a merchant bearing a sacred offering to carry through the Underworld 6:


Quetzalcoatl is also called the Great Twin, who is accompanied on his journey through the Underworld by his twin Xolotl wearing a dog mask:6

Quetzalcoatl is the Morning Star, Lord of the East, Lord of the Dawn, life and rebirth and Xolotl is the Evening Star, Lord of the West, of the setting sun and of death. Together they travel the Underworld to retrieve the bones of the dead of the former world in order to recreate life in the new world. It is through these world life-cycles that the deities find the time and place to reach down and enter the world of the Maya. When I was a child on September 5th, 1975, a hysteria went about our schoolyard that this was the day that world would end. The hysteria drew up more of a playful energy among the children than out right fear. One of the religious groups of the day was seriously spreading the rumor. But September 5th came and went, but the world remained. More recently my own children spoke of the end of the world date of December 21, 2012. This prophecy stems from the Mayan long count calendar that has a 5125 year cycle ending on that day. The end of the world day is called 13 baktun and will mark the transition of humanity from the Mayans fourth world to the fifth world. These four worlds of humanity are mentioned in the Vedic Laws of Manu, 71:


These twelve thousand (years) which thus have been just mentioned as the total of four (human) ages, are called one age of the gods. Speaking of this end of the world date, a Mexican archeological site contains the early Mayan inscription called Tortuguero Monument 6, which reads6: tzuhtzjo:m uy-u:xlaju:n pik chan ajaw u:x uni:w uhto:m il[?] ye'ni/ye:n bolon yokte' ta chak joyaj It will be completed the 13th b'ak'tun. It is 4 Ajaw 3 K'ank'in and it will happen a 'seeing'[?]. It is the display of B'olon-Yokte' in a great "investiture".

Ajaw, meaning lord or priest, is the 20th day out of 20 on the Tzolkin Mayan calendar. Kankin (uniw) is the 14th (13th) month of the Mayan calendar and means yellow sun. Bolon Yokte, literally means nine god, who is deity of war and the underworld. He appears with a rope around his neck or an incense bag, which are Mayan symbols for an end of cycle sacrifice. Based on the Mayan symbolism of these words the following translation is offered: It is finished on 13 baktun Lord Yellow Sun Will appear To display the 9 gods of the Underworld In the plaza Mayan cosmology relates the plaza with the Dark Rift of the Milky Way, where on 13 baktun or December 21, 2012, the Sun will rise at the opening of the Dark Rift. This marks the occurrence of what is known as the Galactic Alignment, which is the alignment of the winter solstice sun with the Galaxys center dividing the Milky Way into two equal parts in balance with the Earths equator6. The Quiche Maya call this the crossroads between Xibalba be (the underworld pathway of the Milky Way) and the path of light and life (of the sun). The sacrifice of Quetzalcoatl (the feathered serpent) occurs at this crossroads. The result of this sacrifice is the rebirth of the solar deity to enlighten the earth toward a new purification. This rebirth occurs on Stela 11, where One Hunahpu, the lord of the sun, emerges from the mouth of the crocodile-frog with arms outstretched to represent the Mayan World Tree shown here6:


In 1519 the sign of the appearance of Quetzalcoatl (or his trickster twin Cortez) occurred on the exact calendar day and the event took two years to unfold. The Ollin sign as Movement is depicted as the central design of the Aztec calendar: 6

In each calendar date, Quetzalcoatl, the deity of maize, is expected to return. In the past it occurred through a Spanish conqueror. Is December 21, 2012 also a day to expect a sign? Is there going to be a purification that will lead to a new birth for all the earth? Will there be another Quetzalcoatl? Who was he or who will he be?

The symbol of Ollin is depicted below in another form from the Borgonicus Codex, Plate 106:


It represents birth (green) and death (red), the beginning and the end, which is likely akin to Morning and Evening Star symbols, the pathway of the hero Twins. This symbol also corresponds with the Cygnus constellation as described in the Introduction above. When the day sign Four Movement (4 Ollin) is given, it represents Tonatiuh, the Sun of the Fifth Era. This era began at Quetzalcoatls patron city, Teotihuacan, where in pure darkness the upper realm was pressed against the earth with no sky to separate them. The hero twins begin to separate earth from sky in the opening of this Fifth World. The separation requires a decapitation of the jaw of the crocodile Cipactli. The body is used as the earth. This crocodile was a constant eater throughout the Aztec deluge, but now becomes a harmless abode for humanity to once again thrive upon. Cipactli is not only the deity representing the earth, but also the bringer of earthquakes6. Cipactli is shown here from the Borgonicus Codex with missing lower jaw and ears of corn growing from her back6:

The Mesoamerican Cipactli is similar to the Makara of ancient Indian mythology shown below6:


This Indian and Southeast Asian makara in its aspect as kirtimukha, the Face of Glory, is illustrated below with the great deluge and pearls coming out of his jawless mouth6.

The Indian deluge myth relates that the waters of Ganges poured down on the head of Shiva, whose hair caused the waters to form rivers on the earth. Shiva enables the destructive potential of the waters falling upon the earth to become a source of life for all living things. The pearls represent the succession of the new generations and seeds, which will be born onto the new earth and live in harmony with it. Makara or water monster and mukha or face is related to mugger, the Hindi word for crocodile. Illustrated below is a similar water deity of Mesoamerica, named Chac:6


The Mayan Chac, is deity of rain and crops. It is carved here at Uxmal without a lower jaw, remarkably similar to the Face of Glory in India. Chac holds a snake lightning-bolt, which combines fire with his water symbol to mean a sacred war. Chac may occur in four aspects as the old men of the four quarters of the earth, much like the Hopi, with each direction assigned his own color (east is red; north is white; south is yellow; west is black). He has been likened to the Feathered Serpent, Kukulcan (Quetzalcoatl)6. The Mayan Chac also has the long nose of the Hindu Makara. The illustrations of Chac below from Chichen Itza and Uxmal so much resemble the Indian elephant that there must have been a sharing of mythology in the ancient past6.

The Chac carvings of Mesoamerica appear to resemble the Indian elephant for the very purpose of leaving an ancient memory of contact between the sages across the continents. The stonework below from the ancient Mayan site of Labna contains the Chac elephantlike trunk rearing back with the vision serpent jaws opening to reveal an ancestor.


There is a purpose the elder sages of the past used combined a foreign elephant image with a local vision serpents. Modern research would deny any correlation. Yet, any child will tell that these are elephant tusks. First, consider the meaning of vision serpents in Mesoamerican art:6

Quetzalcoatl as the bearer of the mask of Chac has an appearance and role similar to the vision serpent. In the Mayan bloodletting ritual, paper stained with the blood of the participant would be burned and the smoke would rise up with the hope of producing a vision. In the vision the smoke would form into a snake with two heads, one for the underworld and one for the earth. As a result an ancestor could travel through the snake from the land of the dead to the land of the living. The snake itself is considered a representation of the Milky Way, the abode of the ancestors6. The Plumed Serpent image makes perfect sense when the Milky Way is regarded as the snake. That is, as the night dissipates into dawn, the snake sheds its skin and the feathers of the quetzal appear as raise of the dawn. There is further confirmation of pre-Columbian contact between India and Mesoamerica by the presence of American corn in Indian Temples6:


The corn is present in various 12th Century ce temples in the Indian state of Karnataka. Such evidence solidifies the representation of Indian elephants on the stonework of ancient America. Further research into the sea trade and ocean travel capabilities and history of ancient Phoenicia will clarify the means of transport of these trade items and related cultural diffusion6. The ship of serpent from Quetzalcoatls journey may well have been a Phoenician vessel with serpent like oars as below6:


The Mayan word for serpent, coatl, also means a pole. Quetzalcoatl travelled on a ship of poles. He was known as a traveller carrying a staff or even as a butterfly. When Cortez came to Mesoamerica, the sails of his ship were likened to butterfly wings and his appearance as a bearded foreigner with long robes caused the Mayans and Aztecs to believe he was the prophecy fulfilled of the return of Quetzalcoatl. In ancient India, the story of the Churning of the Ocean also produces a snow-white elephant, named Airavata, in which the deity of war, Indra, adopted as his own, to ride into battle accompanied by a dog. As the churning continued a grey-blue soup of poison rose to the surface. Shiva swallowed it to save the world from the poison and so his throat turned blue. Like Quetzecoatl-Chac of ancient Mexico, Shiva is the blue god of India, also taking on Rudras role as storm god6.


Shiva has four heads to look in every direction for his beautiful wife. He also has a third eye that shoots flames. The snake of the Ganges is forever on his shoulder pouring down its water to give life to the earth, but also used as a weapon during floods and storms. Shiva carries a drum and a lightning trident, not unlike the lightning serpent of Chac. One could compare Shiva to Quetzalcoatl in his role as the deity Chac and see the similarities involving the elements of fire, water, destruction and regeneration of life. Quetzalcoatl also compares with Indra in his journey to retrieve bones of the Underworld accompanied by the dog-masked Xolotl. This Underworld journey is depicted as a sacred war identified by the fire and water symbols of Quetzalcoatl. His jaguar and eagle warriors carry their bloodletting banners as a sign of their vision quest through the Underworld. After facing these pains with tears and blood, their warrior training is complete and they can be adorned with eagle feathers and jaguar skins. Like Quetzalcoatl, Shiva also had a snow-white face and was invoked by those performing penances (even with blood-letting in early India). What is most interesting is the vision serpent story associated with Shiva6: In the Mahabharata, Arjuna, the warrior, invoked him (Shiva) by engaging in austerities until smoke issued from the earth. Then Shiva, the illustrious Hara, appeared in huge and stalwart form and wrestled with him. Arjunas limbs were bruised and he was deprived of his senses. When he recovered he hailed the god, saying: Thou art Shiva in the form of Vishnu and Vishnu in the form of Shiva. O Hari, O Rudra, I bow to thee. Thou hast a (red) eye on thy forehead. Thou art the source of universal blessings, the cause of the cause of the Universe. Thou art worshipped of all the worlds. I worship thee to obtain thy grace. This combat in which I was engaged with thee (arose) from ignorance. I seek thy protection. Pardon me all I have done. Shivaembraced Arjuna and said, I have pardoned thee. Shiva sometimes wares the skin of an elephant or a leopard. The Indian wild elephant is associated with Vivasvat, the deified sun, who as a shapeless child was rejected but was later carved into the sun to give life to the world. The chips that fell from his body


became elephants. Brahmas incantation helped release Indras elephant from a worldegg with other elephants, numbering 16 who went to the 4 directions to support the earth. The Indian Ouroboros (see below), akin to the Quetzalcoatl snake biting its tail, surrounds an elephant standing on a tortoise together supporting the earth. Much like the birth of Queztalcoatl in the Labna carving of Chac with elephant trunk and vision serpent (above), the white elephant of Buddhist China announces the Buddhas birth. The Chinese deified elephant, Hsiang, carries the sacred jewels of the law, just as Quetzalcoatl the lower jawbone necklace of the world snake6. Like Quetzalcoatls conch shell necklace, the snakes lower jaw broken off is meant to herald an era of the law of peace. Perhaps research into these similarities possibility can teach us something more of the prophecy of Quetzalcoatl about to unfold in history. A few things cause modern research to lean away from exploring these memories of preColumbian contact. Modern researchers follow a type of learning based on individualism and the segmentation of the scientific method. No one person is to blame for chopping up our knowledge, it just happens that way. Yet, Indigenous World-view has been forever calling for an understanding of knowledge to be taken as an organic whole. Humanity is often also unaware of modern biases against history. This bias tends to limit the accomplishments of early societies even going so far as giving credit for advanced technology of early Indigenous cultures to Aliens from outer space. As well, these gaps in historical knowledge are often left unexplored with the expectation that nothing will be found due to remote locations and distant times associated with those cultures. Exploring the harmony of these cultures akin to weaving a patchwork quilt will bring to light more of the history of who Quetzalcoatl was and what story he shared among Indigenous people. The exploration of common bonds across Indigenous cultures can be directed toward ancient travelling sages, such as, Quetzalcoatl. In the Yukatan, Quetzalcoatl, translated in Mayan as Kukulcan, was also known among the Maya as their first priest, called Itzamna. In the Historia Antigua de Yucatan, Itzamna was their instructor and: gave names to all the rivers and divisions of land; and taught them proper rights was the patron of healers and diviners, and had disclosed to them the mysterious virtues of plants . (he) first invented the characters of letters in which the Maya wrote their numerous books, and which they carved on the stone . He also devised the calendar. Itzamna, regarded as ruler, priest and teacher, was, no doubt, spoken of as an historical personage 6. Among the Mayan tribe of the Tzendal, they called him Heart, in their language Votan. Therefore, Votan may be akin to the Popol Vuhs mythical hero Huracan, meaning


Heart of Heaven from the Quiche Maya of the Guatemalan Highlands. Votan as a king of the 7th Century c.e. was the founder of Palenque and travelled there past the dwelling of the thirteen snakes from his ancestral home of Chivim. Votan and his men were called, Tzequil, meaning petticoats, for their long robes. The 17th Century Nunez de la Vega, Bishop of Chiapas, wrote of an account of Votan from a Tzendal codex (with portions preserved in two secondary sources, the Bishop and Ordonez de Aguilar): Four times Votan returned to his ancestral home, the land of Chivim. Returning from the first of these voyages he came upon a tower which had been planned to reach the heavens but was destroyed because of a confusion of tongues among its builders. Prior to each voyage he divided the country into four districts. Votan did not die, like ordinary mortals. When his time came he descended through a cave into the underworld and so found his way to the root of heaven.6 Quetzalcoatl, the Plumed Serpent, travel to the Underworld was likened to Votans dwelling in a cave. Providing a backdrop for the relationship of Votan to Quetzalcoatl, consider Quetzalcoatls prophecy. In this prophecy, Quetzalcoatl is due to return after 13 heavens and 9 hells. The celestial and underworld dwelling amount to time cycles of 52 years each. The end of the 13 heavenly cycles was believed to occur on the 1519 ce arrival of Cortez, the twin trickster image of Quetzalcoatl. 13 heaven cycles by 52 years equals 676, back from the arrival of Cortez makes the beginning of the prophecy at 843 ce. 9 hell cycles times 52 years equals 468 years. Ushered by the arrival of Cortez in 1519 ce began the cycle of the 9 hells ending 468 years later on August 16, 1987. Therefore, Votans travel past the dwelling of the 13 snakes is related to the 13 heavens of Quetzalcoatls return prophecy. After all, snake relates to heaven in the quality to regenerate by shedding skin akin to an eternal life cycle. Consider the following Izapa stela 676 depicting the rising sun maize god on December 21:


It parallels with Stela 11 of Part I above. A recap of Stela 11 identifies One Hunahpu, lord of the sun regenerating out from the sacrifice at the dark rift of the Milky Way at the constellation of Cygnus, on the December 21 winter solstice. More of this creation story is revealed in Stela 22 of Izapa6:

The above image presents the solar maize god in the ball-court canoe, also called One Hunahpu, the father of the hero twins in the creation account. The water below is coupled with the fire from the leaning smoking mirror sacrifice above the head of One Hunahpu. Being sacrificed on the leaning smoking mirror altar is the crouching jaguar. The heat of the sacrifice comes from the solar maize deitys rays. This water and fire represent the sacred war much like on the 4 Movement Drum above. This warrior of the dawn is also standing in a ball-court and canoe as the victorious ball player. The winner of the ball game is sacrificed, and travels with the ball or the sun across the Milky Way, represented by the canoe, only to rise again at dawn on the other-side. Each Mayan ballcourt had a hole in the centre representing the cave in the Milky-Way for the Maize deity to travel through toward the dawn. To hit the ball with the warriors hip into one of the two side rings represented the holes where the sun rises and sets6. The symbolism kept the game sacred enabling the player to strive for the goal of reaching the dawn of the Plumed-serpent, akin to achieving enlightenment and the souls own purification. On either side of Hun Hunahpu are his hero twin sons, Hunahpu and Xbalanque, who as ball players succeed through various sacrificial rituals to pass through and defeat the deities of Xibalba, the underworld. This scene is also depicted on this birth of the Maize god on the Uaxactum Plate illustrated below6:


Similarities between this plate from the Mayan lowlands of Guatemala and the following Hindu Churning of the Ocean carving in Southeast Asians Angkor Wat can be made6:

It would be a stretch to say the Hindu Churning of the Ocean is paralleled in Mesoamerican art if it were not for the following three pictures6: (from the Mayan TroCortesianus Codex, the Veracruz Ball-Court stone carving and the Aztec Selden Codex respectively)


Visible in the codex image above are certain minor deities pulling the churning serpent much like in ancient India. There is also a churning machine below the turtle.

On the above ball-court stela, the turtle below the image of the ball-court canoe produces a solar image overlaying the arrows of sacrifice.


By Carl de Borhegyi copyright 2012 The world tree is used as the pillar of churning from Indian mythology on the above Aztec codex. The solar deity is born out of the centre of the world tree twisted by snakes. One needs no sudden sign to appear on December 12, 2012, for a fulfillment of the long count prophecies. Just look at the Churning of the Ocean, with the grey poisonous soup rising out of the ocean6:

The World-Tree at the centre of the Churning of the Ocean represents the ancestral line of humanity in relation to all life on earth, together with our spiritual relationship with Mother Earth. The story of Hunahpu is one opportunity to listen to ancestral Indigenous sages and their advice regarding this great churning of human experience on earth.


The image reads: Done by Hun-Ahau on 1-Ahau 3-Kankin he entered the sky, Itzam-Yeh6 From the above Popol Vuh creation scene the bird deity 7 Macaw (Vucub Caquix) rests on the world tree after the great deluge. According to the date listed this scene occurs 32 years before the end of the last Fifth-Sun Cycle (3148 bce). The hero twin Hunahpa uses his blow gun to bring down 7 Macaw. The solar bird deity loses its jaw as it falls to its death much like the crocodile above as this trees very root is the lower jaw of the crocodile. This falling of the Celestial Solar Bird occurs much like the Cygnus constellation in the Great Rift of the Milky Way. The Stela 2 of Izapa below depicts the hero twins running to benefit from the sacrifice of 7 Macaw6:

Essentially, the World Tree of Life that the hero twins run toward is now open for humanity to freely pick its life giving fruits. The sacrifice of the Solar bird happens before our world began, so that anyone in our world can receive the fruit of enlightenment. Below in this Olmec Stela the World Tree is the Milky Way crocodile with Hunahpu actually supporting the Celestial Bird recalling that they share the same sacrifice of death and rising at dusk and dawn6.


The falling of Seven Macaw or Cygnus the Swan relates to the Hopi prophecy of the return of Massau and the emergence of the Fifth World6. It will come when the Saquasohuh (Blue Star) Kachina dances in the plaza and removes his mask. He represents a blue star, far off and yet invisible, which will make its appearance soon. The Blue Star of the Plaza in the night sky is the star, called Deneb, the blue star of the constellation Cygnus in the plaza of the Great Rift. This star is at the centre of the December 12th, 2012 dance of the Galactic Alignment between the Milky Way and the Sun which occurs every 26000 years6.


The Blue Star, Deneb, The Mayan call this celestial crossroads the Great Tree or WorldTree, consisting of the Black Road (Xibalba) as the Milky Way and the Red Road as the Path of the Sun. The Sun represents the Creator and the Milky Way the ancestors. In terms of the Mesoamerican mythical significance, the Sacrifice of the Sun at this point causes the purification of the Milky Way and the earth. As discussed above, Quetzalcoatl is the offering made at the World-Tree to purify humanity. The Chichen-Itza Maya erected a central pillar in Can-Eks palace, called Yax-Cheel-Cab, First Tree of the World. At the western base of the World-Tree pillar was carved the mask, called AhCocah-Mut. Mut means both bird and prophecy. It is the celestial bird of Seven Macah atop the Wacah Chan Tree of the Classic Maya. The mask represents death itself as illustrated in the growth of the maize corn plant on the Guatemalan bowl World-Turtle of the Maize God6:


The Turtle-Twins emerge from the broken World-Turtle to water the dead seed represented by the skull mask in the lower centre of the turtle. Out of that seed the Maize God is born as their father who represents for the twins the living ancestral line. Beside the turtle above is a similar representation at Ek Baalam of the seed mask where the maize is sprouting. The Hopi Blue Star Kachina taking off his mask and dancing in the plaza draws its meaning from the Mayan Maize God imagery. The Hopi were guided to live in their Fifth World after rising out of the Fourth World to the South. That covering of the fourth world occurred at Teotihuacan where early excavation required the removal of five feet of earth from entire plazas, streets and pyramids. The city was falling to invaders, so the inhabitants fled after burying their most sacred ruins. The Hopi were given their tablets by the Massau and the Elder White-Robed brother with instructions to recall the stonework from their former homeland6. The research leads to a journey with a community of maize growers who left Teotihuacan with their Lord Quetzalcoatl who gave them tablets and a prophetic message of his return on the end of their homelands Long Count Calendar. The Sun rises on December 21, 2012 at the entrance of the Milky Ways Dark Rift or Great Rift. This Dark Rift may be represented by a cave or the Crocodile Jaw from the above World-Tree representations. This is the final event on the Long Calendar and is carved on various altars and stonework of the ancient Maya. Consider the following Olmec altar6:


Out of a cave comes an eagle masked priest holding ropes that bind another person. Above the priest is carved the face of the jaguar where the mouth becomes the cave itself. In the mouth is the cross-roads glyph found above to also represent the Cygnus Constellation. Ropes are used in Mayan Codices to represent the stars joined together in constellations. The cave is the Dark Rift and the bound person is the Sun brought to that moment and place at the end of the Long Count Calendar. The eagle and the jaguar represent the sacred warriors participating in the event. Another representation of the Dark Rift cave is given on Altar 5 at La Venta of the Olmecs6:


In the arms of the priest whose mask of budding corn is coming off, lies Were-Jaguar Child. The Jaguar who lived in caves is represented in Teotihuacan as a netted jaguar or with a twisted rope between its eyes. The Maya often depict him as the fierce deity of the Underworld Sun and of human sacrifice. The netted jaguar represents the noosed Sun at the conjunction of Cygnus (twisted rope) and other sky events at the end of the Long Count Calendar. The Child-Jaguar on this altar stone has been misrepresented as a child sacrifice. Around the edges of the altar a growing infant jaguar is also represented. The imagery tells of the birth of the Underworld Lord of the Sun as a human being. Quetzalcoatls name as Plumed Serpent occurs also among the North West-Coast Salish, as Quaaqua, and the Tlingit, as Yetl. The Zuni language named him, Kaloowise and the Hopi called him, Palulukon (Wuwuchim). Based on the description of Quetzalcoatl as a travelling white-robed healer and sage, various derivatives of Ehecatl, Lord of the Wind, and Huitzilopochtli, Lord of the House of Dawn, are also attributed to Quetzalcoatl6. The Puan of the Georgia region called him, Eseecowah, also meaning Wind and Water Lord. Those as far north as the Algonquin called him, Chee-zoos, God of the Dawn Light6.


The above photo depicts this same White Robed sage carved on the Newark, Ohio, Decalogue Stone found beneath the grave of an ancient Native American priest. The stone contains carvings of the Ten Commandments in ancient Phoenician /Hebrew Script. Also The Kalispel and Flatheads of the Montana region expected the return of their bearded white-robed sage whom they called, Shining Shirt. Their ancient myths and stories of Shining Shirt were complemented by a vision of a dying 12 year-old Kalispel girl in the


late 1800s6. She saw a woman who called herself Mary with a child enter the door of her teepee. Is this the Were-Jaguar Baby the Olmec carved on their altars? The decision of the majority of Mayans to follow the message of Our Lady of Guadeloupe points to the answer. More study in this regard is provided by Wikipedia6. All these symbols considered offer a continuity of beliefs in the after-life, which bound Mesoamerican eras, peoples and cultures together. Much of this spiritual bond can be credited to Quetzalcoatl and his ever-present influence throughout the region. Consider this Nahuatl song from one of his major cities: And they called it Teotihucan Because it was the place where the lords were buried Thus they said, When we die, truly we die not, Because we will live, we will rise, We will continue living, we will awaken: This will make us happy. Thus the dead one was directed when he died: Awaken, already the sky is rosy, already the dawn has come, Already sing the flame colored guans, the fire colored swallows, Already the Butterflies fly. Thus the old ones said that who has died has become a god, They said: He had been made a god there, meaning, He has died. The Hopi mythology also corresponds with this sacred city of Teotihuacan. To the Mayan, Teotihuacan was covered with no sky at the beginning of the Fifth World. To the Hopi, the Fifth World consists of a digging out of the ground of the Forth World and rising up on the web of Grandmother Spider to the Fifth as described above with a literal burying of Teotihuacan in five feet of earth6. This protective covering over Teotihuacan, the Sacred City of the Fifth World, provides a powerful image of the mission of Quetzalcoatl, the Plumed Serpent, on December 21, 2012, the birth of the Fifth World of the Hopi. Those who are born through this event, by imitating the sacrifices and shedding of old skin of Quetzalcoatl, will be protected by the covering of Mother Earth. The research digs up a surprise when following the clues of the interpretation of the Hopi tablets given in the Introduction above and the correlation between the Hopi Massau and the Mayan Quetzalcoatl. To the Hopi, the true Pahana will bring with him a new dawn of the Fifth World, he will teach them the meaning of all these signs, plant the seeds of wisdom in their hearts and smooth the way to the emergence of the Fifth World. The Dancing Kachina represents a blue star, far off and yet invisible, which will make its appearance soon. The far off blue star, Deneb, will be invisible by the light of the Sun on the morning of December 21, 2012. But its symbolism represents the sign we are given that unites all people under the vision of the Creator to live in harmony with the earth. To the Hopi, the time is foretold by a song sung during the Wuwuchim ceremony. Together we dance with the Blue Stone High Priest who sets the example. To the Hopi his name is Kachina; to the Maya it is Quetzalcoatl; to the Hebrews it is the High Priest


with the Sapphire (Blue) Stone; to the East Indian it is the blue throated Shiva who swallows the poison of the ocean of human corruption. That is what makes the Emergence to the next, Fifth World. The Hopi and others who were saved from the Great Flood made a sacred covenant with the Great Spirit never to turn away from him. He made a set of sacred stone tablets, called Tiponi (see Introduction above), into which he breathed his teachings, prophecies, and warnings. Before the Great Spirit hid himself again, he placed before the leaders of the four different directional or culture groups four different colors and sizes of corn; each was to choose which would be their food in this world. The Hopi waited until last and picked the smallest ear of corn. It was the sacred color blue. This, the Great Spirit said6: It is well done. You have obtained the real corn, for all the others are imitations in which are hidden seeds of different plants. You have shown me your intelligence; for this reason I will place in your hands these sacred stone tablets, Tiponi, symbol of power and authority over all land and life to guard, protect, and hold in trust for me until I shall return to you in a later day, for I am the First and I am the Last. As a result of this research pointing to Hebrew Messianic imagery, a study of the measurements of the unearthed city of Teotihuacan of ancient Mexico was made using Hebrew and Greek Gematria with original Mayan Hunab measurements. The following initial results illustrate various legible Hebrew words related to the Kabbalah world tree produced by the street and building measurements of Teotihuacan and will reveal the land of origin of Quetzalcoatl in a verifiable manner. The city of Teotihuacan consists of the Avenue of the Dead running north from the Pyramid of the Moon to the south past the pyramid of the Sun on the left (eastward) all the way to the Temple of Quetzalcoatl, also on the left. This avenue used to be a river cascading down steps all along its path. The steps were designed with specific dimensions with each of the ten sections having their own unique length and width measurements. In his efforts to measure these sections and the three temple pyramids, Hugh Harleston found the Mesoamerican measuring unit, he coined the Hunab. The following diagram contains some of these Hunab measures:


Also labeled above are the dimensions of the Pyramid of the Moon, the Sun Pyramid and the Temple of Quetzalcoatl. Some measurements that Harleston found repeated throughout the complex are also listed. Harleston believed that one of the reasons for a city with these specific designs was to illustrate various celestial distances, such as, the distance between planets. It is a possibility, since the primary temples are built for the Sun, Moon and Venus (Quetzalcoatl, as Morning Star). This research has added another possibility. What if the numbers themselves represent symbols or concepts that point toward a mythological story? In Part II of the End Time Prophecy, the research considered that Quetzalcoatl may have been a foreigner from across the eastern sea and that he may have traveled with ancient Mediterranean sea traders. If so, (and this was just a hunch) influence on the design of this city may have come from anywhere in the world, even from the ancient indigenous tribes of Israel. Though this is a stretch in the research, an investigation into the use of Gematria or word-number associations from Hebrew Kabbalah has been made. These initial surprising results (found on December 20, 2012) are listed below:

Aur is also the birthplace of Abraham. Aur or Ur as a location meant the City of the Light or City of Enlightenment. It was there Abraham was given understanding of his call from God to leave his own security and land to seek out and find the Promise Land.


The use of two possible Hebrew words found from Gematria (number correlation) is logical so long as the words expound each other and not merely make up different meanings. For instance, The Ein Sof tree begins with three roots. The first is Ein, meaning Nothing. The second root is Ein Sof, meaning Without End. The third root of the Ein Sof tree is Aur Ein Sof, meaing Endless Light. Therefore, the 207 of Aur complements or expounds upon the 207 of Ein Sof. Similarly, Chesed as the second principal or Sefirot of the Ein Sof World-Tree is represented by 72, which corresponds with 207 due to the location of the measurements and the meaning of the word associations. That is, 207 is a length of the flooded avenue exactly where 72 is the width. And Chesed is the primary virtue or fruit applied to the Ein Sof tree. As well, when 72 produces Ab, meaning cloud, the Hebrew Scripture associated with cloud in 1 Kings 18:44, the cloud rises out of the sea like mans hand and relates directly to the numbering of the Right Arm of the Heavenly Man. The cloud produced the rains forecast by the prophet Elijah who overcame the 450 prophets of Baal on Mount Carmel. Interestingly, 450 minus 72 equals 378, the Length of the complex of the Temple of Quetzalcoatl which runs along the length of the 72 Hunab wide river of the Avenue of the Dead. The measurements of this city consistently defines Hebrew Qabalah and the Ein Sof Tree of Life. Consider the numbers 48 x 324, measured immediately beside (north) those listed above.

To clarify, the four measurements above (207, 72, 24 and 324) can be found on the above diagram in the southern section of the Avenue of the dead, where the river used to run. It consists of the section of the river beside (or west of) the Temple of Quetzalcoatl. Look at the foundational measurements of the Temple of the Sun (216x216) and the Temple of the Moon (162x132) listed below:


The teachings of these Hebrew sages coincide with the mythology of Teotihuacan. That is, where the Temple of Quetzalcoatl is associated with his divine sacrifice, the Qabalah virtue of Loving Kindness (Chesed) can be measures. Where the Temple of the Sun is located to celebrate the rising again of the divine being, the Qabalah virtue of strength or victory (Geburah) can be measured. In the identification of the width of the Temple of the Moon (132) as being associated with Qabalah itself, obvious designs are beginning to unfold. From the onset, the numbers match with practical teachings of Hebrew Qabalah. Either Hugh Harleston made his measurements up to match Hebrew Qabalah, or someone else did 2000 years ago in participating in the design of this Mesoamerican city of Teotihuacan. Notice also the length and width of the Temple of Quetzalcoatl (378x378) added together as 756 produces the word Sephiroth itself:

On December 21, 2012, I humbly offer you this sign of the times. My children, my wife and I are eager to celebrate Christmas and New Years together as always. Right now, I am honored to share this one day in 26000 years as a particular Jubilee festival to end our 4th World with repentance and forgiveness and to enter the New Fifth World with hope, jubilation, courage, harmony and restoration. Much work must be done to share nearly a decade of research that led to this remarkable find. Part of that work will be to remove the Mask of the Elder Brother, the Kachina with the Saphire (Sephiroth) Blue Stone, whom the Hopi prophets foretold. He is the one spoken of by every culture and religion that has ever read the stars, interpreted dreams or watched their prophets dancing in the plaza and shouting from the mountain top the way to become new individually and as a world community.


There are dozens of measurements that match up in this way to share in the future. Perhaps others will verify this work finding and using the Gematria of Teotihuacan in their own research. This seems almost miraculous all these Mayan numbers matching Hebrew philosophy. Perhaps it is. But there is a definite human intellect at work in the design, since a mere human was able to rediscover the work. A study of who those humans were is in order for perhaps a Part IV of this research. How did they interact with other sages from other Indigenous tribes like their own from all over the world? Perhaps the greatest miracle of all is the fact that the mark these sages left at Teotihuacan was agreed upon by the Mayan people who went about the task of building this city without walls by their own free will. Therefore, a study of a world community of sages toward common values, common experiences, a common humanity toward a common good is in order. Research into this study can benefit from an understanding of comparative mythology world-wide and Indigenous world-view from those cultures not overrun by insatiable materialist economies. Happy Jubilee December 21, 2012. May the Heavenly Person continue to grow in your life as you share in the fruit of the World-Tree of Life toward divine, human and ecological harmony. This research is verifiable using Hebrew Gematria6, but does not necessarily reflect a complete analysis. What is interesting, however, is that the original Pyramid of the Sun was covered on the top platform with a layer of Mica. It would have appeared to shine with the light of the rising Sun if viewing it from the Pyramid of the Moon. That distance between the top of each pyramid calculated out the Hebrew equivalent of Mica, which is Electrum. It occurs in the Hebrew book of Ezekiel and reads as follows6: Now it came to pass in the thirtieth year, in the fourth month, in the fifth day of the month, as I was among the captives by the river Chebar that the heavens were opened, and I saw visions of God. And I looked, and, behold, a stormy wind came out of the north, a great cloud, with a fire flashing up, so that a brightness was round about it; and out of the midst thereof as the colour of electrum, out of the midst of the fire. And above the firmament that was over their heads was the likeness of a throne, as the appearance of a sapphire stone; and upon the likeness of the throne was a likeness as the appearance of a man upon it above. And I saw as the colour of electrum, as the appearance of fire round about enclosing it, from the appearance of his loins and upward; and from the appearance of his loins and downward I saw as it were the appearance of fire, and there was brightness round about him.


On December 21, 2012, Quetzalcoatl is going to dance in the Plaza of the Pyramid of the Moon, hidden as a blue star, Deneb. He will silently call all those who know him. The world will continue on its path valuing those things that it has valued that will all be taken away. But the Fifth World will be covered and born again out from the dead skin of a snake. They will spread their wings as eagles and fly up to join the Sun