A Daykeeper’s Journal — Introduction

The tzolk’in or 260-day ritual calendar is made up of two components, endlessly interwoven:

• 13 numbers, a cycle of which constitutes a trecena or symbolic tzolk’in “week”
• 20 day-signs, each of which is a symbolic archetype of deep meaning among the Mayan people

The 13 Numbers

A great deal of silliness has been written regarding the 13 numbers, especially by those who would attempt to impose Western numerological concepts upon this Native American system. The numerology designed by Jose Arguelles, for example, is entirely Western in character and owes nothing to Mayan concepts. The numerological system propounded by Carl Calleman represents his own highly speculative interpretation of poorly understood material from the late Aztec Borgia Codex.

Essentially, one should remember that all the numbers are feminine, and may be regarded as the “wives” of the 20 day-signs (who are male). The Moon Goddess, known as Ix Chel or “Lady of the Rainbow” in the Yucatec language, is the patroness of divination and, some would say, of the tzolk’in itself. The Tzutujil Maya of Santiago Atitlan recognize 13 Moon Goddesses, all of whom are aspects or manifestations of the Great Goddess herself. This is one of the most fundamental meanings of the number 13.

But there are others.

- There are 13 heavens in the ancient Mayan Otherworld, thus 13 is the number of Heaven.

- There are 13 major joints in the human body. These are: the ankles, the knees, the hips, the wrists, the elbows, the shoulders, and the neck. Thus 13 is also the number of humanity.

- Not counting various individual markings or protrusions, there are 13 rectangles on the shell of a turtle. Thus 13 is also the number of Turtle Island, the American continent. There are also 13 rattles in a rattlesnake’s tail, and there may perhaps be some connection with the Pleiades, which are known as the rattlesnake’s tail in Yucatan.

The Wave of Time

The numbers move in a kind of wave-like motion which I like to call “the wave of time.” Within the 260-day tzolk’in, there are twenty periods of 13 days, commonly known by the Spanish term trecenas. The trecena periods are essential to an understanding of the Calendar. The number cycle runs from 1 through 13, then returns to the number 1 again. Each time the number 1 recurs, it will do so on a different day-sign.

Based on ancient models of the heavenly world perceived as a pyramid, it looks something like this:

The trecenas set the clock for the major rituals of Mayan life. The Daykeepers of Guatemala say that low numbers are “weak” and lack strength, while the middle numbers — 6, 7, 8, and 9—represent the days of balanced energy and power. The final days, 10 through 13, are “too strong,” so powerful as to be potentially dangerous. Therefore, all major rituals are performed on the days of balanced power at the center of each trecena. A cycle of ritual activity for any given trecena typically begins at sunset of day 7 (or sometimes on day 6), continues through day 8, and reaches a conclusion on day 9.

The energy inherent in a particular trecena cycle is still tentative or weak in the beginning, not yet fully established in its own nature. As it climbs the pyramid, it begins to grow in power. It reaches the peak of the pyramid on day 7. Since the Maya count their days from sunrise to sunrise, the exact middle of any given cycle must occur at sunset of the seventh day. This is the top of the pyramid—and precisely when many Daykeepers begin the round of ritual appropriate for each given trecena. As the current cycle begins its course down the pyramid, it will grow in power, just like a wave that has reached its crest and then begins to crash downward. This descent of power is still in a balanced condition on the eighth and ninth days; after that, the energy inherent in the current cycle of time becomes more and more intense—too intense to be safely dealt with on ritual terms.

Each trecena cycle may be regarded as a particular quantum of energy, an energy that travels in a wave-like motion. Precisely like a wave, it begins as an underground surge, symbolized by the sun’s emergence from the Underworld on the first day of the cycle. This wave of energy grows in power until it crests. Then it begins to descend, discharging its quantum of energy in a thundering crash to the shore. As the energy inherent in the wave trickles away into the sand on the night of the thirteenth day, a new wave cycle has already begun farther out at sea. The power of the day-sign that will begin the new trecena is already present. At sunset on the thirteenth day, the Daykeepers welcome the spirit of the coming day, the one who will begin the next trecena cycle. They think of the next day as a “guest” who is already entering the sacred space limned by their communal and family altars.

Some Daykeepers attribute individual meanings to each of the numbers; there are, in fact, many variations upon this them. I am currently awaiting permission from an important Mayan Elder to write on this topic.

The 20 Day-Signs

The day-signs of the Sacred Calendar are the archetypes of the Mayan people – indeed, of all the people of indigenous Mesoamerica, for they were shared by cultures from central Mexico to Honduras. Like all collective archetypes, they are too complex to be reduced to a few mere words. Each one is a myth unto itself. For an introduction to the day-signs, see Chapter 5 of Jaguar Wisdom, entitled simply “The Book of Days.”

The days are woven into the fabric of the numbers to create an endlessly recurring cycle. If depicted in a simple, two-dimensional diagram, it looks like this:

THE CALENDAR BOARD

Although I have followed convention in beginning the count of the days with 1 Imix, it must be stressed that this is somewhat arbitrary. It has certainly been the source of much confusion among those who are convinced that the Sacred Calendar must “end” with 13 Ahau, so it is just as well to clear up the confusion before proceeding.

The tzolk’in is a circle, not a straight line. To try to force a “beginning” or an “end” upon the circle of time is to impose our own Western linear concepts onto a world in which they have no place. Imix may serve as a logical “beginning” in certain respects because each of the all-important prophetic cycles called k’atuns (19.7 of our years) ended on an Ahau day; therefore, a new k’atun always began on an Imix day. But this should by no means be taken as evidence that the tzolk’in itself “begins” on Imix.

Throughout the years that anthropologist Barbara Tedlock spent studying the Sacred Calendar in Momostenango, she never heard a single Daykeeper begin counting from Imix. Current practice among the Maya is as follows:

- One may begin counting from today’s date on any given day. One may begin with the day upon which the current trecena began. (And if one speaks upon an Imix day, or if the trecena began with 1 Imix, then this day is a logical place to begin one’s count – but not otherwise.)

- Some communities have “special” days of initiation which can be regarded as points of beginning, for example 8 Chuen in Momostenango or 8 Men in Santiago Atitlan. These are variables from place to place.

- It should be noted that there is some evidence that the Maya of the Classic Period (c. 200-900 CE) often began their count with Caban, the sign that ruled the Fourth World in which we now live.

- It should also be noted that some of the colonial period Chilam Balam books of the Yucatec Maya begin their count with Kan, which was the primary day-sign among their four Lords of the Year.

Note that even though I have often quoted from Ki’che’ or Tzutujil sources, I continue to use the Yucatec names for the day-signs. This is not accidental. The Ki’che’ and Tzutujil names can be regarded as the names of the old Mayan gods, and one should not lightly call upon them.

Keeping the Days: First Steps

As we shall see, some days are considered dangerous and inauspicious; no rituals or ceremonies of a positive community nature are performed at such times. Other days are considered auspicious for almost anything. One must also take into account the number of the day, as described above under the topic “The Wave of Time.”

Even though some days may be considered “difficult,” every day is good for something. Many contemporary Daykeepers assert that one should simply go on about one’s business, even on the most contentious of days. One should simply exercise more caution and sustain more spiritual awareness. It’s all about placing oneself within the flow of time, a rhythm which has its ups and downs like any other rhythm.

At the very least, one may always pray. The Maya say that our eloquence is important in nourishing the world; thus our best words of spiritual intent always have a positive effect on the world around us. Here are the prayers that are appropriate to each day, beginning – in perfectly arbitrary fashion – with Chuen, the most sacred of the 260 days in traditionalist Momostenango.

Chuen: Upon this most auspicious day, we may voice our intent that all we have requested from the universe may be freely given to us. This day is sometimes called “Monkey,” and monkeys were the mythic patrons of the arts in ancient Mayan lore. This is an auspicious day for all artistic projects. In fact, it is an auspicious day to begin projects of any sort, for this day-sign also represents “the thread of life,” the weaving of the loom of existence. This is the best day upon which to be married.

Eb: Upon this day we give thanks for the Road of Life upon which we continually walk, for it represents the Road itself. It is the best possible day upon which to begin a journey. It is also a most favorable day for the initiation of any business manner or for the signing of contracts.

Ben: Give thanks for the home in which we live, for this day is connected with the nourishment and flourishing of all things related to the home, whether human, animal or plant. It symbolizes the energy and vitality of life itself.

Ix: Those who keep the Days always set aside a special place or household altar for prayer, meditation, incense, candles, and so on. This is the day to give thanks that we have created such a sacred place in our lives. It is a day which may fruitfully be devoted to introspection and meditation, if the opportunity is there. It is also regarded as a favorable day upon which to practice any kind of divination.

Men: Unlike those of some spiritual traditions, the Maya do not feel that material prosperity is undesirable or “non-spiritual.” Upon this day, we may thank the universe for whatever prosperity we currently enjoy while honestly expressing intention that more prosperity may attend our lives. This day is as fortunate for love as it is for money; pay attention to relationship issues. Pay attention to dreams as well, for this is a day upon which one may experience powerful and important revelations through dreams.

Cib: This is in part a day of the Otherworld. It is good to remember friends and family members who have passed away from us, and to light a candle or two in their memory. If there is anything for which you seek forgiveness, today is the day to ask for it; the ancestors are listening, and incline themselves favorably to our affairs.

Caban: Upon this day, we may ask the universe to grant us creativity in all our endeavors, and the intelligence to find solutions to all our challenges. This day enlivens the intellect and enhances the eternal quest for wisdom.

Etznab: The world is full of potential road blocks and accidents. Upon this day, we pray for safety from all harm, and for the resolution of all conflict. This day has a special connection with healing and is favorable for health matters and the curing of disease.

Cauac: Upon this day, we pray that there may always be harmony in our home lives and among our friends. Like the previous day, it is auspicious for all matters regarding health and healing. It has a special connection with women and with feminine energy.

Ahau: This is a day to express intention that we remain safe, that our homes be filled with harmony, and that those who have passed before us be remembered. This day is symbolically linked with the mythic Hero Twins, and may endow us with courage, valor and heroism.

Imix: The world is filled with psychological perils and stresses. Upon this day we pray for good mental health, both for ourselves and for all those around us. This day has a strong connection with water; to be close to a flowing river or stream or the ocean is beneficial upon this day. This is yet another day to pay attention to potential wisdom from our dreams.

Ik: Upon this day we ask for the strength, the vitality, and the commitment to carry on in our chosen work. In terms of healing, it favors the resolution of psychological problems, especially those which arise from angry emotional states.

Akbal: This day symbolizes both darkness and dawn; hence it is a day of new beginnings. Upon this day, we express our intention always to think and act with perfect clarity. It is also a day which is favorable for love, marriage, or finding a job.

Kan: Upon this day, we express our intention always to have understanding. It is a favorable day upon which to pray for abundance. It is also a day upon which healing ceremonies and practices are sometimes performed, especially if the necessary healing is psychological in nature.

Chicchan: Upon this day we assert that vitality, clarity and understanding shall be made manifest right now. Because this day-sign has a connection with the inner fire (koyopa in Mayan, or kundalini in Eastern traditions), it is also a day upon which one may build both physical spiritual strength, as well as a most favorable day for sexual matters.

Cimi: Upon this day we pray that we and those dear to us have long life. There is a special connection to the world of the ancestors on this day; communication with other worlds is possible. This day is also favorable for healing and for the protection of travelers.

Manik: Upon this day, we pray for harmony among one and all. This extends to the natural world around us as well as to other human beings; one gains great power and energy if one is able to spend this day in nature or in the wilderness.

Lamat: This is a wonderful day for farmers or simple planter box gardeners, for upon this day we ask that the world may be made to blossom and be made fertile. We may plant ideas and projects as well as flowers; any relationship or business venture which begins on a Lamat day will usually turn out favorably.

Muluc: Upon this day we humbly acknowledge our karmic debts and assert our intention to “pay it all back” by placing our lives in harmony. Make atonement for all disequilibrium and be thankful for all that is in balance.

Oc: This day has certain connections with law and its practice; therefore on this day we pray that justice made be done to all people. It is a good day to address any legal issues of our own, as well as correcting the difficulties which may have arisen in our lives due to an excess of the passions.

The above meditations may be practiced on the relevant days by anyone. For those who wish to engage in a more serious Keeping of the Days, see the ongoing calendar of our Daykeeper’s Journal.