Let us look at a few more recent examples.

K’atun 6 Ahau began on July 20^th, 1973, and ended on April 5^th, 1993. The prophecies for K’atun 6 Ahau are blunt, straightforward, and not at all difficult to interpret. The Mayan text reads: Bin u tus ob coil than, tzuc achil. This may be translated as: “There will be lies and madness, and also lust and fornication.”

The context of the prophecy about “madness and lies” in the Chilam Balam books makes it clear that this is a specifically political prophecy and relates to heads of state and other leaders; the Chilam Balam books assume that there will be widespread corruption and government chicanery at this time. Few people will need to be reminded that 1974 was the year of Watergate. If the previous k’atun (8 Ahau) spelled the end of global dominance for the United States, the new one made it clear that its leaders could no longer act as they pleased without being held accountable. “Madness and lies” would bring a dose of “instant karma.”

.After the “madness and lies” of the Nixon Administration had been exposed and the Vietnam War had finally come crashing to an end, the whole tenor of American life changed virtually overnight in a remarkable “flip” of consciousness. Hedonism replaced idealism as the dominant lifestyle paradigm. The world went to the discos and started dancing.

In the prophetic portions of the Chilam Balam books, the Maya often remark upon the sexual mores of given time periods. Unlike most Western historians, they placed importance upon the changes in humanity’s consciousness of its sexuality. During the late 1970s, sexual promiscuity reached a worldwide apex which more than justified the “lust and fornication” prophecies of the k’atun texts. During K’atun 8 Ahau, sexuality had emerged from the darkness. The Kinsey Report opened the eyes of Americans to the sexual undertones which lay beneath their seemingly puritanical society; Marilyn Monroe stood above a subway grate and delighted the world. People began to see sexuality as a beautiful thing rather than something shameful, something to be hidden in the darkness. The promiscuous 70s were in many ways a logical development of that idea, but it was a development destined to come crashing to an end. As we noted earlier, the Mayan vision of history is also more concerned with global epidemiology than are most Western historians. The second half of the k’atun was characterized by the worldwide AIDS epidemic; by the end of the twenty-tun cycle, sexuality had returned to the darkness from which it had emerged and was once again perceived as a danger rather than a delight.

After K’atun 6 Ahau came K’atun 4 Ahau, beginning on April 6, 1993 and continuing until December 21, 2012. The prophecy for this cycle is poetically phrased, but somewhat mysterious. In Mayan, it reads: Ulom kuk, ulom yaxum. This is commonly translated as: “Come is the quetzal; come is the blue bird…..”

The symbolic depth and complexity of 4 Ahau far exceeds that of any other k’atun. The number four is sacred to the Sun God, for there are four daily stations of the sun’s progress: dawn, noon, sunset and midnight. In a symbolic sense, the Sun God and his four stations also reflect the four cardinal directions and the center point. It is little wonder, then, that the cycle of 13 bak’tuns or piks (from 3114 BC to 2012 CE) both begins and ends on the day 4 Ahau.

It is common among all versions of the prophecy for 4 Ahau that the “seat” (hetz’) or geomantic center of the k’atun was Chichen Itza, which seems to have functioned as the omphalos or “world center” for all of Yucatan. As the sun is the spiritual center of the universe from which all the directions radiate, so is Chichen Itza the World Tree axis of the Yukatek Maya.

In some of the prophetic texts, K’atun 4 Ahau is associated with the southern direction. It should be remembered that the Mayan concepts of “north” and “south” can also signify “above” and “below.” Here the reference is to the Underworld Sun of midnight, experiencing his initiatory trials in the land of the dead. Part of these initiatory trials, when applied to human history rather than to individual consciousness, seem to have involved epidemics, which were believed to be a strong possibility during this k’atun period, to judge by how often they are mentioned in the Chilam Balam texts.

The real core of the prophecies for 4 Ahau, however, are to be found in the oft-repeated words: “Come is the quetzal, come is the blue-green bird.”

The quetzal bird is, of course, the symbol of the god Quetzalcoatl, the Feathered Serpent whose spirit was believed to “return” during each repetition of K’atun 4 Ahau. It is probable that Quetzalcoatl should be regarded as the “face” or deity that rules this k’atun.

Most readers will think of Quetzalcoatl as a Toltec religious teacher; such an historic individual may or may not have existed. In any case, the figure of Quetzalcoatl or Feathered Serpent as a creator god and god of the wind goes back to the very beginnings of civilization in Mesoamerica. The reference to the “blue-green bird” probably describes the Central American cotinga. Both the quetzal and the cotinga have brilliant, iridescent feathers. The quetzal’s feathers are more vividly green rather than blue, while those of the cotinga accentuate the blue. The actual Mayan words read: “Ulom kuk, hulom yaxum.” The word kuk is Mayan for quetzal, while yaxum is “the blue-green bird.”

It should be remembered that the center of the universe, the origin point of the four directions, is blue-green (like jade) in the Mayan medicine wheel, and that the term yax, as well as simply describing a blue-green color, is often used in contexts that refer to “beginnings,” or to the center point or world axis. The color blue-green still symbolizes the center of all things. I have witnessed any number of Mayan fire ceremonies in which the center of the altar is decorated with blue and green flowers or candles.

In this sense, the “language of Zuyua” may be telling us that this is the k’atun in which the spiritual energy of the archetypal Feathered Serpent returns to us, over and over again, flying like a bird from the very center of all being.

Searching back through the historical record, it is astonishing to realize how often major disseminations of spiritual teaching have in fact occurred during 4 Ahau periods. It is, of course, much easier to deal with recent history than with the distant past; in many cases, the only records that exist from archaic times simply record the reigns of kings. At a time when literacy was a prerogative of those who were close to the throne, it is not surprising that all references to defeat, disaster, and unrest are deliberately expunged from the record. And so it is with references to any religious movements other than the business of the “official” state religion.

In that respect, it is highly unusual to find references to religious activity as far back as the second millennium BCE – but we do. A 4 Ahau k’atun took place from 1340 to 1320 BCE, encompassing the reign of the Egyptian Pharaoh Akhenaten (1353-1336 BCE). This unusual man has sometimes been called “the world’s first monotheist.” He declared that there was only one deity ruling the universe, and this was the sun god. He closed the temples to all the other Egyptian deities and shaped a royal cult dedicated to the divine sun. His ideas caused an uproar with many repercussions. Although the ancient Egyptian religion was reinstated shortly after his death, his monotheistic ideas were to have a resounding influence on the course of future history.

As regards the 13-pik or 13-bak’tun span of the Long Count (3114 Bc – 2012 CE), it is interesting to note that the exact midpoint of the cycle falls at 551 BC, the end of a 4 Ahau k’atun, and that this midopoint corresponds to the so-called “axial age” in which many of the world’s great religious traditions developed – the compilation of the Upanishads and the lifetime of the Buddha in India, Ezekiel the prophet in the Near East, Lao-tse and Confucius in China and the pre-Socratic philosophers in the Mediterranean. In Mayan languages, the verb is usually the most important factor in a sentence, so we should pay particular attention to the verb ulom, because it means that this spiritual energy of Feathered Serpent is in motion, emanating from the center but definitely moving with great force. This, then, was a time when the spiritual energy of the quetzal and cotinga (symbolizing the center of all things) fly forth energetically from that center to inseminate the world.

The development of “enlightenment” teachings in the region of the Himalayas stands out with particular force because important landmarks in the dissemination of those teachings (the flight of the quetzal and cotinga) also correspond to 4 Ahau cycles, though other religious traditions make an appearance as well, with teachers who represent the apex of such traditions often propounding their teachings (“coming forth”) in a 4 Ahau cycle. For example:

 Scholars disagree on the exact date that the Buddhist monk Bodhidharma traveled from India to China, but the 4 Ahau cycle of 455 to 475 CE seems very close to the mark. Bodhidharma was the founder of the Shaolin Monastery, which was a nodal point for the development of the martial arts (influenced by Taoism) and for the meditative form of Buddhism that became known as Chan, and later, in Japan, as Zen.

The Chan patriarch Hui-neng died in 713, during the 4 Ahau cycle of 711-731. His principle teachings were recorded in “The Platform Sutra of the Sixth Patriarch,” which quickly spread throughout the Far East, another landmark in the development of the meditative tradition.

Scholars disagree as to whether or not there ever was an historical Toltec religious teacher who was called Topiltzin Quetzalcoatl; but if in fact such an individual ever lived, the 4 Ahau cycle of 968 to 987 is as good a guess as any for his dates.

During the era of the Spanish Conquest, it was a common belief in Yucatan that a great leader called Kukulcan (literally “Quetzal Serpent”) was none other than this exiled lord of the Toltecs, and that he was instrumental in establishing Chichen Itza as the political and religious center of the Yukatek Maya.

The Toltec Empire at Tula Hidalgo is dated, archaeologically, from c. 900 to 1100 CE. While some versions of Topiltzin’s tale place him near the end of this period, it is more commonly said that he lived near the beginning of Tula’s days of glory. If the Chilam Balam prophecies regarding “the coming of the quetzal bird” recorded for 4 Ahau cycles do in fact (as many Conquest period Maya seem to have believed) refer to the advent of Topiltzin Quetzalcoatl in Yucatan, then the 4 Ahau cycle of 968-987 would seem to fit with the archaeological evidence from both Tula and Yucatan rather well.

The 4 Ahau cycle of 1224 to 1244 falls squarely in the lifetime of the great Sufi mystics Ibn al-Arabi and Jalal-ud-din Rumi as well as St. Francis of Assisi and the Zen Master known as the Dogon.

Any attempt to date the lifetime of the historical Chilam Balam of Mani is mired in debates about changes in the Mesoamerican Calendar, but the 4 Ahau cycle of 1480 to 1500 is very close to the mark.

The 4 Ahau cycle of 1736 to 1756 encompasses the lifetime of the Zen master Hakuin. He brought the Zen tradition down from its cloud-hidden peaks and into the “floating world” of ordinary people. He is probably best remembered as the individual who, when faced with truth, lies, and life changes, simply responded: “Is that so?”

What can we say about the current 4 Ahau cycle, the one which has so recently come to a conclusion?

In many ways, the spiritual themes appear to be the same as always. The 4 Ahau cycles strongly emphasize the dissemination of what I have called the “Himalayan Enlightenment Teachings.” They also sometimes spotlight spiritual events in the history of Mesoamerica, close to the Mayan homeland.

In the present day, it is hard to ignore the vitality and energy with which Tibetan Buddhism has spread throughout the world. The Vajrayana path of Tibet has had its adherents in the West at least since the end of the 19^th century, and the Tibetan Book of the Dead became a cultural icon of sorts during the 1960s. But the phenomenally rapid spread of the Tibetan path throughout the globe falls largely within the confines of the most recent 4 Ahau – 1993 to 2012.

There is another spiritual phenomenon worth mentioning in this context, though it is not as well known to the world at large. In 1996, the Guatemalan Peace Accords were signed, ending more than a decade of civil war. Part of the agreement included the right of the Maya to practice their traditional religion without persecution. In recent years, the resurgence of traditional Mayan spirituality has grown throughout Central America. Many of the Maya are turning away from Catholicism and evangelical Protestantism, and returning to the path of their ancestors. The practice of the Mayan Calendar as a Medicine Path is very much alive and well, and growing in strength. I wrote the first draft of this piece in a small room in the traditionalist community of Momostenango, while preparations were under way for the celebration of 8 B’atz’ (Yukatek: 8 Chuen), the most important day in the Sacred Calendar. In February of 2012, less than ten foreigners from various parts of the world made it to this mountain community to join the Maya in their festivities. This time (March 27) there were 45. Is it purely coincidental that worldwide interest in the Maya and their Calendar should reach an apex at precisely the same time that the Maya are experiencing a spiritual renaissance, and that all of it should take place during K’atun 4 Ahau?

Anyone who has ever studied Tibetan mandalas and also witnessed a Mayan fire ceremony cannot but be struck by the similarities in cosmological symbolism shared by both of these spiritual paths. In both traditions, there are circular diagrams that represent the four directions, and each direction has its psychological and symbolic attributes. In both cases, the directions and the axis mundi which serves as the center of all things are represented by red, white, black, yellow and green. Fire, water, and flowers serve as offerings in both traditions.

The energy of 4 Ahau is always in motion. The quetzal is flying. The beautiful cotinga is flying. And they fly from the heart of the eternal center.

In a certain way, the most recent 4 Ahau is much like others before it. The same themes play over and over again, interwoven with each other like a colorful huipil, or like the notes of a grand symphony. But during this most recent recurrence, there is one important difference. The energy generated by the 4 Ahau k’atun of 1993 to 2012 also marks the close of the 13-bak’tun or 5,200-tun cycle which began on August 11, 3114 BCE and ends on December 21, 2012 CE.

What does this mean, and how does it affect the unfoldment of the Chilam Balam’s k’atun prophecies? We shall examine some of these issues in our next article.

It is hard to think of a term more fraught with controversy than “Mayan prophecies.” Individuals with extremely marginal claims to be connected with the Maya – or sometimes with no claims at all – purvey various and sundry so-called “Mayan prophecies” to the New Age community at large. Under the circumstances, it may surprise many people to know that there is in fact a whole body of literature comprising the authentic prophecies of the Mayan people. They were written down in a series of manuscripts called the books of Chilam Balam. These were “knowledge books” kept in secret by Yucatec Maya shamans during the dark days of the Spanish Conquest. The ancient prophecies recorded in the Chilam Balam books were an attempt by these village shamans to preserve the wisdom of their ancestors. There are a fair numberof such manuscripts in libraries and museums, most named for the village in which they were originally housed.

Let it be understood that the Chilam Balam manuscripts are more than a group of old books sitting in museums. There is one Chilam Balam manuscript which remains in the hands of traditionalist Maya. These individuals, however, are extremely private, even secretive, so I shall not reveal their precise location. For now, it is enough to note that the tradition lives on.

But the Mayan prophecies are anything but straightforward. One evening, while I was living in the traditionalist Mayan town of Momostenango, I paid a visit to my friend, the internationally known daykeeper and spiritual guide Rigoberto Itzep Chanchavac. I found him in his study, perusing a copy of the Chilam Balam books. Don Rigoberto set the book aside, shaking his head. He remarked, “This is the most difficult literature in any of the Mayan languages.”

Thus it is with a certain amount of trepidation that I approach the subject. But I am going to give it a try.

For purposes of prophecy, the Maya used a twenty-year cycle called a k’atun. The “years” of a k’atun were 360 days rather than 365, so in our Gregorian calendar a k’atun is actually 19.7 years – interestingly enough, this is the length of the Jupiter-Saturn cycle which Western astrologers still use as a cornerstone for the prediction of political events. There were 13 k’atuns in a prophetic cycle, thus comprising 260 of such 360-day years. The k’atuns were named according to their number. Due to the mathematical properties of the Mayan Calendar, the k’atuns always unfolded in a particular order: 11, 9, 7, 5, 3, 1, 12, 10, 8, 6, 4, 2 and 13. Each k’atun had its own prophecy, which was usually expressed in poetic or metaphorical (i.e. shamanic or visionary) language.

Scholars have argued endlessly about the age of the k’atun prophecies. Were all of them invented in colonial Yucatan, reflecting the conditions during the Spanish Conquest, or do some of them extend far back in time? I believe there is a great deal of evidence to suggest that at least some of the k’atun prophecies are of very great antiquity indeed.

The k’atun prophecies contained in the Chilam Balam books also have a formal structure; each one is comprised of a collection of elements. These are:

1. The sacred place or geomantic center which served as the locus for the k’atun’s energy. This was known as its hetz’ and literally means its “seat.” In ancient times, royal Mayan lords were seated upon special ceremonial mats. Such a mat was a hetz’, so this term tells us that each k’atun was regarded as a special entity, like a noble or an aristocrat. A cycle of sacred time is a royal personage. The various sacred centers which “seated” the k’atuns probably played an important role in the concept of Mayan geomancy or sacred earth teachings; someday the relevant patterns of sacred space may be unraveled by scholars.

2. Each k’atun also had a ruling deity. For instance, K’atun 7 Ahau was ruled by a god called Ek Chu Uah, while turbulent 8 Ahau was ruled by Kinich Kak Mo. For the most part, we no longer know what these god names mean, or who these deities were. Kinich Kak Mo seems to have been a bird deity, perhaps related to the arrogant macaw bird who perched at the top of the world tree and believed himself to be God. As for Ek Chu Uah, this may be the constellation we know as Scorpio. In fact, it is likely that many of the k’atun deities are in fact constellations, myths in the sky, for the term which means “ruler of the k’atun” is sometimes written u ich ti y ahaulil, which simply means “the face in the lordship,” but some versions say u ich ti y ahaulil tu canil, which more specifically means “the face in the lordship on high” or “the face in the lordship above,” implying that the k’atun rulers are in heaven, among the stars. But too many of these deity names are just letters scrawled on old paper, and we have forgotten their meanings.

3. There is also the food (uah) and drink (haa, literally “water) which characterized each k’atun cycle. Metaphors involving food are common among the Maya to this very day; during my months in Momostenango I don’t actually recall any time when spiritual teachings were given unless food was also present. The mystical code language which Jose Arguelles called “the language of Zuvuya” (a Nahuatl version of the word which is more properly spelled Zuyua in the Chilam Balam books) did in fact exist, but was largely a secret metaphorical way of speech involving images based upon food. When a Mayan lord asked for the green blood of his daughter and for her arm, he was speaking Zuyua to ask for green Mayan wine and the branch of a balche tree. The “food and drink” of any k’atun is part of its essential prophetic meaning.

4. The “burden of the k’atun” was the heavy load of history which the k’atun lord bore upon his back, like the cargo of stones strapped to a man’s back which is so often seen in ancient iconography to represent the burden carried by time. The word for “burden” or “cargo” was kuch.

5. The “word” (thaan) of the k’atun was the essential prophetic utterance, perhaps descended from the mu’ut or prophecy which may have been uttered by shamans at ceremonies held as far back as Classic Period times. The thaan of the k’atun is always expressed in mystic poetry. For example, the thaan for K’atun 8 Ahau is “the shields descend; the arrows descend” (Emom chilal, emom halal). The thaan or essential prophecy for K’atun 4 Ahau is “the quetzal bird is coming; the blue green bird is coming” (Ulom kuk, ulom yaxum).

 Now we can begin to look at the text for an actual k’atun prophecy, paying attention to all the components.

“8 Ahau k’atun was the ninth part of the k’atun to be counted. Izamal was the seat of the k’atun. They were to arrive for the second occasion. Descended are the shields; descended are the arrows over Champoton, where they are planting their carvings in the walls to end the desire of Kinich Kak Mo to be the seat where the k’atun cycle returns.” (Adapted from Munro Edmonson’s “The Ancient Future of the Itza,” a translation of the Book of Chilam Balam of Tizimin.)

The introduction to the text tells us that this is a prophecy for 8 Ahau K’atun. The Chilam Balam books usually count the k’atuns beginning from 11, thus 11, 9, 7, 5, 3, 1, 12, 10, and then 8 makes 8 Ahau K’atun the ninth one in the series. Izamal is the hetz’ or geomantic sacred center where the energy of the 20-year cycle had its focus in terms of earth energies. In all likelihood, the phrase “descended are the shields, descended are the arrows” constitutes the thaan or genuine prophetic utterance for the k’atun, since this is a rhymed couplet written in a metaphorical or visionary style. Kinich Kak Mo, as mentioned, was a very tricky deity, a Yucatec version of the arrogant macaw who saw himself as God; no wonder the text speaks of a necessity to end his selfish desires. Each scribe recorded the prophetic essentials of the ancient texts but also included his own commentary on current events, as if to let other shamans know how the ancient prophecy was working out this time around; references to “arriving for the second occasion” or strife in the neighborhood of Champoton probably comprise such commentary.

The Maya regarded K’atun 8 Ahau periods as times when empires fell, typically due to war and strife – “the arrows and shields descending.” They may have had good reason to believe that the prophecy was true.

The 8 Ahau k’atun of 672-692 may mark the time when refugee groups from the constant “star wars” that ravaged Classic Maya kingdoms like Tikal, Calakmul and Palenque made their flight into Yucatan. Equally importantly, archaeologists now date the collapse of Teotihuacan, the great “city of the gods,” to the middle or end of the 7^th century, which makes this 8 Ahau cycle an excellent candidate for the fall of that empire as well.

The K’atun 8 Ahau of 1185-1204 is the date traditionally given for the fall of Chichen Itza. One of the Chilam Balam chronicles places the event in 1194.

After the fall of Chichen Itza, the states of the Yucatan reconstituted themselves in a confederacy called The League of Mayapan, with that city as the central point of administration. But the League of Mayapan also fell due to internecine strife, an event which most scholars place in the middle of the 15^th century, bringing us once again to an 8 Ahau k’atun( 1441-1461).

During the 8 Ahau k’atun of 1697-1717, the last independent Mayan kingdom, the city of Tayasal on Lake Peten Itza near Tikal, finally surrendered to the Spanish. Why? Because their king pointed out that it was an 8 Ahau k’atun, thus time for his empire to fall, as empires always fell at such a time.

One may well ask: Is this pattern – if indeed it is a pattern rather than mere “coincidence” – applicable only to Mesoamerica, or does it have a universal, global significance? While I make no pretense to having studied all the 8 Ahau k’atuns which have occurred since the Mayan “creation date” of August 11, 3114 BC, there are at least two which stand out strongly due to their powerful significance for the history of the world at large:

In the 8 Ahau of 354-34 BC, the world’s mightiest empire was Persia. In this K’atun 8 Ahau, it was conquered by a monarch from the second-rate Greek kingdom of Macedon; he consequently became known as Alexander the Great.

In the 8 Ahau of 416-435 CE, barbarian incursions brought the Roman Empire crashing down, thus initiating what Western historians commonly refer to as “the Dark Ages.”

Let us examine the most recent occurrence of an 8 Ahau k’atun, which began on November 2, 1953, and ended on July 19, 1973. The K’atun 8 Ahau of 1953 to 1973 begins with the conclusion of the Korean War and ends just before the fall of Saigon. During the first half of these twenty years, the United States was at the apex of its time of hegemony over the globe. It was the superpower of superpowers.

Many historians have theorized that it was the Vietnam War that brought the “American Empire” to an end. College students and minorities launched themselves into protest and rebellion. In terms of the Mayan prophecies, the turbulence of the 1960s was not the beginning of a “revolution,” but the foreseeable end of a tottering giant.

By the end of the k’atun, it was plain that the United States could not win the war in Vietnam. The developing “Third World” had flexed its muscles against the empire and had achieved success. The global hegemony of the United States had come an end. While that nation would continue to be a major world power, it would never again enjoy the reign of absolute dominance which it had come to enjoy from the beginning of the 20^th century to the end of the Vietnam War. The “shields and the arrows” had “descended.”

While it is reasonable to assume that the end of the 5,125-year cycle in 2012 was intended to indicate a major change in cycles of history, it is silly to assume that it was ever meant to be an “end date.” The Maya recognized cycles within cycles, some of them infinitely longer than the one that extends from 3114 BC to 2012 CE. That span of years is made up of 13 bak’tuns, a unit of time which is comprised of 20 k’atuns. The prophetic k’atun cycle weaves in and out of the larger cycle of bak’tuns but is separate from it. There is every reason to believe that the Maya believed that humanity would still be here and that the prophetic cycle of 13 k’atuns would still be rolling through its courses at the end of the 20-bak’tun cycle in 4772 CE.

In our next article we shall examine the prophecies for K’atun 6 Ahau (1973-93) and K’atun 4 Ahau (1993- 2012).

But we can also study the k’atun prophecies for the k’atuns that come after Dec 21, 2012 CE. The Maya left us prophecies for all of these time periods.

From December 2012 until 2032 will be K’atun 2 Ahau: “Halfway down is its food, halfway down is its water”.

From 2032 until 2052 will be K’atun 13 Ahau: “For five days the sun shall be eclipsed. Then it shall be seen again.

From 2052 until 2072 will be K’atun 11 Ahau: “The heavenly fan and heavenly bouquet shall descend. The drum and rattle of Bolon Oc Te shall resound.”

I give thanks to my teachers. First and foremost, I wish to acknowledge Rigoberto Itzep Chanchavac of Momostenango and his family, Maria, Gregorio Kukulcan, Nacxit, Ralanqil and Bonampak. I also wish to acknowledge the contributions of Roberto Poz of Zunil and Thomas Hart of Quetzaltenango, and the linguistic help of Anita Garr of Long Branch, New Jersey.

The wisdom is theirs. The mistakes are mine.

1 MANIK (KEJ) November 24

The Number 1 symbolizes beginnings, unity, the original energy of creation. Even though it is a low number, it is powerful, for it has to do with the energy of the new trecena which is making its arrival. Therefore, Daykeepers usually do ritual on a 1 day, and in some traditional communities there is a special shrine dedicated to the number 1. It also symbolizes the power of thought, the initial or beginning “idea” behind all things that inspires us to create and to bring things into manifestation.

MANIK (KEJ) THE PILLARS OF THE UNIVERSE: This sign signifies the deer, and is the nawal of all kinds of four-footed animals. It is also the nawal of the Mayan religion and of the rainforest. This is the day of the aj q’ijab or Mayan priests; it is power, authority, hierarchy, force, and the four cardinal points. This is the nawal of the four corners of the earth, and is sometimes said to have an association with the planet Saturn. 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.

2 LAMAT (Q’ANIL) November 25

The Number 2 is a symbol of duality. Much like Taoists, the Maya think in terms of cosmic polarities. This is embodied in their mythology: there are two Hero Twins, two principal Lords of the Underworld, as well as the two monkey twins who represent the day-sign Chuen (B’atz’). There is the eternal dichotomy of this world and the Underworld, day and night, darkness and light. These themes run like a common thread in all of Mayan myth, especially in the sacred book the Popol Vuh.

LAMAT (Q’ANIL) THE REGENERATION OF THE EARTH: This day-sign signifies seed, corn, pride, harvest, and food. It is the nawal of all kinds of animal and vegetable seeds. It is the day of fertility and harvests, abundance, prosperity; it is auspicious for initiating any planting or business negotiation. This day signifies the four colors of corn – red, black, white and yellow. 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. It is traditionally associated with the planet Venus.

3 MULUC (TOJ) November 26

The Number 3 relates to the three worlds of the Mayan cosmovision – Heaven, Earth, and the Underworld. It also symbolizes the three original hearth stones laid down by the Creator Gods. (In traditional Mayan homes, three stones can still be found on wooden stoves to hold the comal or tortilla griddle.) But 3 can be a difficult number nevertheless. This number implies doubt, risk, and uncertainty. Some traditional Daykeepers avoid initiating new projects on a 3 day.

MULUC (TOJ) OFFERING: This day-sign signifies offering, liberty, equilibrium, payment, a fine or a debt. This day is related to two elements, being the nawal of Water in its manifestation of rain, and also of the Sacred Fire as in the Mayan Fire Ceremony. 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.

4 OC (TZ’I) November 27

The Number 4 symbolizes wholeness. It is associated with Ahau, the Sun God as cosmic lord (the word ahau literally means lord). Why is this a solar number? The word for “day” (k’in in Yucatec or q’ij in K’iche’) is the same as the word for “sun.” A day is a complete passage of the sun. The sun or the day has four stations: dawn, noon, sunset and midnight. These four components of each day or each “sun” can be conceptually expanded to include the solstices and equinoxes; thus the year is also a 4. There is evidence that the Classic Maya divided the universe into four sections marked by the two intersections of the Milky Way with the ecliptic. Thus we live in a fourfold universe. The Maya still lay out their ritual altars in a fourfold pattern. The number 4 represents the four elements: Fire, Earth, Air and Water; these compose nature and give us life. Four also symnolizes the Four Directions and the Four Pillars which hold up the Earth. In K’iche’ myth there are four pillars which keep the Earth and Sky in their rightful places.

OC (TZ’I) LAW AND SPIIRITUAL AUTHORITY: This day-sign signifies a dog, the police, vengeance, or a magistrate; it also symbolizes accuracy and precision, justice and legality. This day is also a nawal of sexuality. On this day we pray that justice may 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.

5 CHUEN (B’ATZ’) November 28

The Number 5 represents the human hand and the five senses, as well as the five fingers and toes. Our hands do our work for us. Hence 5 may be regarded as the number of work, and of karma. Some Mayan teachers perceive five stages of life as well: childhood, youth, adulthood, mature adult, and elder.

CHUEN (B’ATZ’) MASTER OF ALL THE ARTS: This sign signifies weaving the thread of life; it also signifies time, development, and movement. It is the nawal of all the arts, of weaving, of the artists. 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 represents “the thread of life,” the weaving of the loom of existence. This is the best day upon which to be married.

6 EB (E) November 29

The Number 6 is the number of ultimate stability. The “Place of Number 6,” the hill called Paklom, represents the axis mundi or world center in contemporary Momostenango. Some Mayan teachers say that there are 6 components which establish the vitality of a family system: 1) Health 2) Understanding 3) Work/Employment 4) Friendship 5) Property or Possessions 6) Positive and Negative Actions.

EB (E) THE ROAD OF LIFE: This day-sign signifies destiny, the road of life, thankfulness and benediction. It is the nawal of all the roads and all the “road guides” or spiritual advisors. Upon this day we give thanks for the Road of Life upon which we continually walk, for it represents the spiritual path itself. This day is the patron of travelers and the best possible day upon which to begin a journey. It is also a most favorable day for the initiation of any business matter or for the signing of contracts.

7 BEN (AJ) November 30

The number 7 may confuse some people, for it sometimes represents death, or at least “endings.” The reason for this is simple. Take a look at any tzolk’in diagram and pay attention to the sequence of numbers in the top row. It will be like this:
1, 8, 2, 9, 3, 10, 4, 11, 5, 12, 6, 13, 7
Any day-sign sequence beginning with 1 will end in a 7. This is why 7 is so often considered a symbol of endings. In the Popol Vuh, the Hero Twins are named 1 Junajpu and 7 Junajpu, while the most important Underworld Lords are named 1 Death and 7 Death. When 1 and 7 are paired together in such a fashion, it is as if we were saying: “The beginning and end of the Hero Twins archetype,” or “The alpha and omega of the Death archetype.” Rituals are seldom performed on 7 days in Momostenango, though I have known Daykeepers from Xela and Lake Atitlan to make use of certain powerful 7 days.

BEN (AJ) THE RESURRECTION OF THE CORN: This is the sign of home and family, or of a stalk of sugar cane or corn; it is a sign of vocation, a sprout or our offspring, a cane or walking stick; it is the sign of seed, a staff of authority, the power and the growth of crops; it represents stability, solidity, strength, resoluteness of character as well as tenderness. This is the nawal of the home and of children. This is the day to 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.

8 IX (I’X)) December 1

The number 8 is highly auspicious. If 1 and 7 are the beginning and the end, then 1 + 7 = 8, making 8 a number of completion or wholeness, much like the number 4. This is why there is some sort of ritual for almost every 8 day, and why some extremely traditional communities have a special local shrine dedicated to the number 8. Of course, 4 + 4 = 8, so the wholeness implied in the number 4 is doubled here, as if the wholeness of the fourfold universe were seen from the viewpoint of both polarities: night and day, light and darkness, sun and moon, yin and yang. The number 8 has been said by Maya teachers to represent the weaving of life, the thread or cord of time. It is also sometimes said that the Mayan symbol for 8, a bar with three dots over it, has a symbolic meaning, with the three dots on top representing humanity and day, and the bar underneath representing Mother Earth.

IX (I’X) THE JAGUAR: This day-sign signifies the jaguar, the spirit, force, energy, and vitality. It is the nawal of nature and of Mayan shrines or altars. It is also the nawal of the seven human shames: pride, ambition, envy, lying, crime, ingratitude, and ignorance through laziness. 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. As regards the element of Water, Ix symbolizes the sacred energy inherent in fresh streams, in running water.

9 MEN (TZ’IKIN) December 2

The number 9 is an extremely positive one, even though it is an odd number. It is often used for ritual purposes. 9 is often called “the number of life” because it represents the process of human gestation; there are nine months of human development prior to birth. Because of this, the number 9 is especially associated with women, particularly since the 260-day cycle is comprised of nine lunar months. Some Mayan teachers have pointed out that in their traditional culture there are nine steps in the construction of a house and nine stages to growing and harvesting crops. There are also 9 Lords of the Underworld, but this is not necessarily the astrological significance of 9, a number whose symbolism is overwhelmingly positive. 9 days have a special connection with the ancestors.

MEN (TZ’IKIN) THE VISION OF THE BIRD: This day-sign signifies a bird, wealth, and all business negotiations. It is the nawal of economic well-being and good fortune. It is an auspicious day to give thanks and ask for financial prosperity. It is the communication and mediation between Uk’ux Kaj and Uk’ux Ulew (Heart of Sky, Heart of Earth). 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 the 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.

10 CIB (AJMAQ) December 3

The number 10 symbolizes the 10 digits on our hands and our feet, which altogether make up the 20 which comprise a human being. This number has a special meaning of human cooperation, the bonds and relationships between people.

CIB (AJMAQ) FORGIVENESS: This day-sign signifies sin, pardon, and pleasure. It is the nawal of one’s faults. It is also a day to ask forgiveness from the dead and one’s ancestors. It represents gifts and Mother Earth and is the nawal of the Earth itself. 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. A day for meditation and withdrawal.

11 CABAN (NO’J) December 4

The number 11 has great force, strength and power. This power is neither positive nor negative but neutral. Some Mayan teachers see it as representative of the totality of past, present and future, everything that unfolds over time. The number 11 holds tremendous creative potential, but it can be challenging to access that force and is sometimes perceived as a “difficult” day.

CABAN (NO’J) THE VISION OF THE COSMOS: This day-sign signifies ideas, wisdom, memory and patience. It is the nawal of intelligence, a day dedicated to asking for knowledge, talent, and good thoughts. 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. It is the nawal of the earthquake and seismic disturbance. According to the Maya, this is one of the best days to consult a diviner and seek for spiritual guidance.

12 ETZNAB (TIJAX) November 5

The number 12 is the highest of the even numbers and represents a summing up one’s life. At one time or another we must all come to a such an accounting of all our actions and experiences, weaving together all our individual, family, societal and cultural influences. 12 represents this totality of thought.

ETZNAB (TIJAX) OBSIDIAN KNIFE: This day-sign signifies flint, obsidian, communication, gossip and education. It is an auspicious day for healers (curanderas) and authorities, for cutting away evils and illnesses. This is the day of communication, publicity, eloquence, teaching, medicine and healing; but also of fights, quarrels, vengeance, falsehood, and espionage. 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; just as the warrior holds a knife, so does the surgeon.

13 CAUAC (KAWOQ) December 6

The number 13 is the completion of life, of all movement and process. 13 has a special relationship with the development of paranormal abilities, as we might expect from its connection with the 13 major joints where the sacred koyopa energy accumulates. 13 also relates to refinement and sensitivity, enhanced perception and acute intuition. This ability to access other dimensions of reality applies to all actions performed on a 13 day as well as to those who are born upon a 13.

CAUAC (KAWOQ) THE UNIVERSAL COMMUNITY: This is the sign of the Divine Feminine, signifying wives, female healers, and especially midwives; it also symbolizes thunder, lightning, and cyclones; it represents spiritual unrest and mental conflicts as well as spiritual contacts and communication. This sign has connections with the koyopa or “blood lightning,” signals and messages in the blood. This day is sometimes said to signify the celestial home of the gods. 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.

The wisdom is theirs. The mistakes are mine.

1 IX (I’X) November 11, 2011

The Number 1 symbolizes beginnings, unity, the original energy of creation. Even though it is a low number, it is powerful, for it has to do with the energy of the new trecena which is making its arrival. Therefore, Daykeepers usually do ritual on a 1 day, and in some traditional communities there is a special shrine dedicated to the number 1. It also symbolizes the power of thought, the initial or beginning “idea” behind all things that inspires us to create and to bring things into manifestation.

IX (I’X) THE JAGUAR: This day-sign signifies the jaguar, the spirit, force, energy, and vitality. It is the nawal of nature and of Mayan shrines or altars. It is also the nawal of the seven human shames: pride, ambition, envy, lying, crime, ingratitude, and ignorance through laziness. 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. As regards the element of Water, Ix symbolizes the sacred energy inherent in fresh streams, in running water.

2 MEN (TZ’IKIN) November 12, 2011

The Number 2 is a symbol of duality. Much like Taoists, the Maya think in terms of cosmic polarities. This is embodied in their mythology: there are two Hero Twins, two principal Lords of the Underworld, as well as the two monkey twins who represent the day-sign Chuen (B’atz’). There is the eternal dichotomy of this world and the Underworld, day and night, darkness and light. These themes run like a common thread in all of Mayan myth, especially in the sacred book the Popol Vuh.

MEN (TZ’IKIN) THE VISION OF THE BIRD: This day-sign signifies a bird, wealth, and all business negotiations. It is the nawal of economic well-being and good fortune. It is an auspicious day to give thanks and ask for financial prosperity. It is the communication and mediation between Uk’ux Kaj and Uk’ux Ulew (Heart of Sky, Heart of Earth). 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 the 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.

3 CIB (AJMAQ) November 13, 2011

The Number 3 relates to the three worlds of the Mayan cosmovision – Heaven, Earth, and the Underworld. It also symbolizes the three original hearth stones laid down by the Creator Gods. (In traditional Mayan homes, three stones can still be found on wooden stoves to hold the comal or tortilla griddle.) But 3 can be a difficult number nevertheless. This number implies doubt, risk, and uncertainty. Some traditional Daykeepers avoid initiating new projects on a 3 day.

CIB (AJMAQ) FORGIVENESS: This day-sign signifies sin, pardon, and pleasure. It is the nawal of one’s faults. It is also a day to ask forgiveness from the dead and one’s ancestors. It represents gifts and Mother Earth and is the nawal of the Earth itself. 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. A day for meditation and withdrawal.

4 CABAN (NO’J) November 14, 2011

The Number 4 symbolizes wholeness. It is associated with Ahau, the Sun God as cosmic lord (the word ahau literally means lord). Why is this a solar number? The word for “day” (k’in in Yucatec or q’ij in K’iche’) is the same as the word for “sun.” A day is a complete passage of the sun. The sun or the day has four stations: dawn, noon, sunset and midnight. These four components of each day or each “sun” can be conceptually expanded to include the solstices and equinoxes; thus the year is also a 4. There is evidence that the Classic Maya divided the universe into four sections marked by the two intersections of the Milky Way with the ecliptic. Thus we live in a fourfold universe. The Maya still lay out their ritual altars in a fourfold pattern. The number 4 represents the four elements: Fire, Earth, Air and Water; these compose nature and give us life. Four also symnolizes the Four Directions and the Four Pillars which hold up the Earth. In K’iche’ myth there are four pillars which keep the Earth and Sky in their rightful places.

CABAN (NO’J) THE VISION OF THE COSMOS: This day-sign signifies ideas, wisdom, memory and patience. It is the nawal of intelligence, a day dedicated to asking for knowledge, talent, and good thoughts. 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. It is the nawal of the earthquake and seismic disturbance. According to the Maya, this is one of the best days to consult a diviner and seek for spiritual guidance.

5 ETZNAB (TIJAX) November 15, 2011

The Number 5 represents the human hand and the five senses, as well as the five fingers and toes. Our hands do our work for us. Hence 5 may be regarded as the number of work, and of karma. Some Mayan teachers perceive five stages of life as well: childhood, youth, adulthood, mature adult, and elder.

ETZNAB (TIJAX) OBSIDIAN KNIFE: This day-sign signifies flint, obsidian, communication, gossip and education. It is an auspicious day for healers (curanderas) and authorities, for cutting away evils and illnesses. This is the day of communication, publicity, eloquence, teaching, medicine and healing; but also of fights, quarrels, vengeance, falsehood, and espionage. 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; just as the warrior holds a knife, so does the surgeon

6 CAUAC (KAWOQ) November 16, 2011

The Number 6 is the number of ultimate stability. The “Place of Number 6,” the hill called Paklom, represents the axis mundi or world center in contemporary Momostenango. Some Mayan teachers say that there are 6 components which establish the vitality of a family system: 1) Health 2) Understanding 3) Work/Employment 4) Friendship 5) Property or Possessions 6) Positive and Negative Actions.

CAUAC (KAWOQ) THE UNIVERSAL COMMUNITY: This is the sign of the Divine Feminine, signifying wives, female healers, and especially midwives; it also symbolizes thunder, lightning, and cyclones; it represents spiritual unrest and mental conflicts as well as spiritual contacts and communication. This sign has connections with the koyopa or “blood lightning,” signals and messages in the blood. This day is sometimes said to signify the celestial home of the gods. 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.

7 AHAU (AJPU) November 17, 2011

The number 7 may confuse some people, for it sometimes represents death, or at least “endings.” The reason for this is simple. Take a look at any tzolk’in diagram and pay attention to the sequence of numbers in the top row. It will be like this:
1, 8, 2, 9, 3, 10, 4, 11, 5, 12, 6, 13, 7
Any day-sign sequence beginning with 1 will end in a 7. This is why 7 is so often considered a symbol of endings. In the Popol Vuh, the Hero Twins are named 1 Junajpu and 7 Junajpu, while the most important Underworld Lords are named 1 Death and 7 Death. When 1 and 7 are paired together in such a fashion, it is as if we were saying: “The beginning and end of the Hero Twins archetype,” or “The alpha and omega of the Death archetype.” Rituals are seldom performed on 7 days in Momostenango, though I have known Daykeepers from Xela and Lake Atitlan to make use of certain powerful 7 days.

AHAU (AJPU) THE HUNTER: This day-sign signifies one of the Hero Twins as a blowgun hunter, as well as symbolizing leadership, struggle, and heroism. It is the nawal of the sun and a day to ask for wisdom, talent, and physical fortitude. It is the nawal/guardian and patron of flowers, and was called Xochitl or “flower” among the Aztecs. It is the day of mental and psychological tests and challenges, for the winner of such tests and challenges is heroic like the mythic Hero Twins; it is the day of prophets, fortune-tellers, psychics, and diviners; it may also signify an eclipse. It is the day of the grandparents who have departed. I have seen any number of traditional Maya go to the cemetery and make offerings to their ancestors on Ahau days.

8 IMIX (IMOX) November 18, 2011

The number 8 is highly auspicious. If 1 and 7 are the beginning and the end, then 1 + 7 = 8, making 8 a number of completion or wholeness, much like the number 4. This is why there is some sort of ritual for almost every 8 day, and why some extremely traditional communities have a special local shrine dedicated to the number 8. Of course, 4 + 4 = 8, so the wholeness implied in the number 4 is doubled here, as if the wholeness of the fourfold universe were seen from the viewpoint of both polarities: night and day, light and darkness, sun and moon, yin and yang. The number 8 has been said by Maya teachers to represent the weaving of life, the thread or cord of time. It is also sometimes said that the Mayan symbol for 8, a bar with three dots over it, has a symbolic meaning, with the three dots on top representing humanity and day, and the bar underneath representing Mother Earth.

IMIX (IMOX) THE LEFT HAND: This sign signifies the left side of reality, hence receptivity or the receiving of messages from other dimensions, as well as the ability to see into other worlds; but it also may symbolize madness, disorder, nervousness, uncertainty and doubt. It is a sign of cooperation, for the left arm must cooperate and work well with the right. It is the nawal of the ocean and a day for healing illnesses of the mind. 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. We pray that our dreams and visions may bring us beauty and wisdom rather than delusion and craziness. Since 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.

9 IK (IQ’) November 19, 2011

The number 9 is an extremely positive one, even though it is an odd number. It is often used for ritual purposes. 9 is often called “the number of life” because it represents the process of human gestation; there are nine months of human development prior to birth. Because of this, the number 9 is especially associated with women, particularly since the 260-day cycle is comprised of nine lunar months. Some Mayan teachers have pointed out that in their traditional culture there are nine steps in the construction of a house and nine stages to growing and harvesting crops. There are also 9 Lords of the Underworld, but this is not necessarily the astrological significance of 9, a number whose symbolism is overwhelmingly positive. 9 days have a special connection with the ancestors.

IK (IQ’) THE BREATH OF LIFE: This sign signifies wind and the moon, though in divination it may be a sign of crisis. It is the nawal of the element of air and of the moon, of the spirit of human existence. It is a day for the removal of negative energy and illnesses. It is the wind which sweeps clean our house and our body. It also signifies a hurricane, cleansing, purification, breath, and sexual obsession. Upon this day we ask for the strength, the vitality, and the commitment to carry on in our chosen work. This is a day for the removal of negative energy and illnesses; in terms of healing, it favors the resolution of psychological problems, especially those which arise from angry emotional states.

10 AKBAL (AQ’AB’AL) November 20, 2011

The number 10 symbolizes the 10 digits on our hands and our feet, which altogether make up the 20 which comprise a human being. This number has a special meaning of human cooperation, the bonds and relationships between people.

AKBAL (AQ’AB’AL) DAWN: This sign signifies awakening, dawn, marriage, light and enchantment. It is the nawal of clarity or light; it is the day to ask for the dawning of the light in all things. It is especially a day of marriage, love and romance. 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. Needless to say, it is also perhaps the most favorable for day for love and marriage (though Chuen or B’atz’ is also very good, especially for the actual marriage ceremony). An Akbal day can also be quite favorable for finding a job.

11 KAN (K’AT) November 21, 2011

The number 11 has great force, strength and power. This power is neither positive nor negative but neutral. Some Mayan teachers see it as representative of the totality of past, present and future, everything that unfolds over time. The number 11 holds tremendous creative potential, but it can be challenging to access that force and is sometimes perceived as a “difficult” day.

KAN (K’AT) THE NET: This sign signifies a net, new offspring, the growth and increase of future generations, new crops; as a nawal of the element of Fire, this is the fire of the hearth. It is the nawal of prisons both visible and invisible. 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. It is a day to ask for the tangling and untangling of things.

12 CHICCHAN (KAN) November 22, 2011

The number 12 is the highest of the even numbers and represents a summing up one’s life. At one time or another we must all come to a such an accounting of all our actions and experiences, weaving together all our individual, family, societal and cultural influences. 12 represents this totality of thought.

CHICCHAN (KAN) FEATHERED SERPENT: This sign signifies the Feathered Serpent, sexuality, work, power, law and justice. It is the nawal of the creation of man and woman, and also of education and training. It is the regent of the sky and ruler of time of transcendence and the transformation of time; in divination it may show that one is predestined to divine power (spiritual vocations). 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 lightning (koyopa in Mayan, or kundalini in Eastern traditions), it is also a day upon which one may build both physical and spiritual strength. As the nawal of the creation of man and woman, it is a most favorable day for sexual matters as well.

13 CIMI (KAME) November 23, 2011

The number 13 is the completion of life, of all movement and process. 13 has a special relationship with the development of paranormal abilities, as we might expect from its connection with the 13 major joints where the sacred koyopa energy accumulates. 13 also relates to refinement and sensitivity, enhanced perception and acute intuition. This ability to access other dimensions of reality applies to all actions performed on a 13 day as well as to those who are born upon a 13.

CIMI (KAME) DEATH AND REBIRTH: This sign signifies death, the lord of the darkness, fortitude, humility and obedience. Death is not evil, and grammatically the word kame signifies the present tense or “the eternal now.” Upon this day we pray that we and those dear to us may 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. This day has much feminine energy and is a good day upon which to resolve marital conflict.

The wisdom is theirs. The mistakes are mine.

1 IMIX (IMOX) October 29, 2011

The Number 1 symbolizes beginnings, unity, the original energy of creation. Even though it is a low number, it is powerful, for it has to do with the energy of the new trecena which is making its arrival. Therefore, Daykeepers usually do ritual on a 1 day, and in some traditional communities there is a special shrine dedicated to the number 1. It also symbolizes the power of thought, the initial or beginning “idea” behind all things that inspires us to create and to bring things into manifestation.

IMIX (IMOX) THE LEFT HAND: This sign signifies the left side of reality, hence receptivity or the receiving of messages from other dimensions, as well as the ability to see into other worlds; but it also may symbolize madness, disorder, nervousness, uncertainty and doubt. It is a sign of cooperation, for the left arm must cooperate and work well with the right. It is the nawal of the ocean and a day for healing illnesses of the mind. 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. We pray that our dreams and visions may bring us beauty and wisdom rather than delusion and craziness. Since 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.

2 IK (IQ’) October 30, 2011

The Number 2 is a symbol of duality. Much like Taoists, the Maya think in terms of cosmic polarities. This is embodied in their mythology: there are two Hero Twins, two principal Lords of the Underworld, as well as the two monkey twins who represent the day-sign Chuen (B’atz’). There is the eternal dichotomy of this world and the Underworld, day and night, darkness and light. These themes run like a common thread in all of Mayan myth, especially in the sacred book the Popol Vuh.

IK (IQ’) THE BREATH OF LIFE: This sign signifies wind and the moon, though in divination it may be a sign of crisis. It is the nawal of the element of air and of the moon, of the spirit of human existence. It is a day for the removal of negative energy and illnesses. It is the wind which sweeps clean our house and our body. It also signifies a hurricane, cleansing, purification, breath, and sexual obsession. Upon this day we ask for the strength, the vitality, and the commitment to carry on in our chosen work. This is a day for the removal of negative energy and illnesses; in terms of healing, it favors the resolution of psychological problems, especially those which arise from angry emotional states.

3 AKBAL (AQ’AB’AL) October 31, 2011

The Number 3 relates to the three worlds of the Mayan cosmovision – Heaven, Earth, and the Underworld. It also symbolizes the three original hearth stones laid down by the Creator Gods. (In traditional Mayan homes, three stones can still be found on wooden stoves to hold the comal or tortilla griddle.) But 3 can be a difficult number nevertheless. This number implies doubt, risk, and uncertainty. Some traditional Daykeepers avoid initiating new projects on a 3 day.

AKBAL (AQ’AB’AL) DAWN: This sign signifies awakening, dawn, marriage, light and enchantment. It is the nawal of clarity or light; it is the day to ask for the dawning of the light in all things. It is especially a day of marriage, love and romance. 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. Needless to say, it is also perhaps the most favorable for day for love and marriage (though Chuen or B’atz’ is also very good, especially for the actual marriage ceremony). An Akbal day can also be quite favorable for finding a job.

4 KAN (K’AT) November 1, 2011

The Number 4 symbolizes wholeness. It is associated with Ahau, the Sun God as cosmic lord (the word ahau literally means lord). Why is this a solar number? The word for “day” (k’in in Yucatec or q’ij in K’iche’) is the same as the word for “sun.” A day is a complete passage of the sun. The sun or the day has four stations: dawn, noon, sunset and midnight. These four components of each day or each “sun” can be conceptually expanded to include the solstices and equinoxes; thus the year is also a 4. There is evidence that the Classic Maya divided the universe into four sections marked by the two intersections of the Milky Way with the ecliptic. Thus we live in a fourfold universe. The Maya still lay out their ritual altars in a fourfold pattern. The number 4 represents the four elements: Fire, Earth, Air and Water; these compose nature and give us life. Four also symnolizes the Four Directions and the Four Pillars which hold up the Earth. In K’iche’ myth there are four pillars which keep the Earth and Sky in their rightful places.

KAN (K’AT) THE NET: This sign signifies a net, new offspring, the growth and increase of future generations, new crops; as a nawal of the element of Fire, this is the fire of the hearth. It is the nawal of prisons both visible and invisible. 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. It is a day to ask for the tangling and untangling of things.

5 CHICCHAN (KAN) November 2, 2011

The Number 5 represents the human hand and the five senses, as well as the five fingers and toes. Our hands do our work for us. Hence 5 may be regarded as the number of work, and of karma. Some Mayan teachers perceive five stages of life as well: childhood, youth, adulthood, mature adult, and elder.

CHICCHAN (KAN) FEATHERED SERPENT: This sign signifies the Feathered Serpent, sexuality, work, power, law and justice. It is the nawal of the creation of man and woman, and also of education and training. It is the regent of the sky and ruler of time of transcendence and the transformation of time; in divination it may show that one is predestined to divine power (spiritual vocations). 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 lightning (koyopa in Mayan, or kundalini in Eastern traditions), it is also a day upon which one may build both physical and spiritual strength. As the nawal of the creation of man and woman, it is a most favorable day for sexual matters as well.

6 CIMI (KAME) November 3, 2011

The Number 6 is the number of ultimate stability. The “Place of Number 6,” the hill called Paklom, represents the axis mundi or world center in contemporary Momostenango. Some Mayan teachers say that there are 6 components which establish the vitality of a family system: 1) Health 2) Understanding 3) Work/Employment 4) Friendship 5) Property or Possessions 6) Positive and Negative Actions.

CIMI (KAME) DEATH AND REBIRTH: This sign signifies death, the lord of the darkness, fortitude, humility and obedience. Death is not evil, and grammatically the word kame signifies the present tense or “the eternal now.” Upon this day we pray that we and those dear to us may 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. This day has much feminine energy and is a good day upon which to resolve marital conflict.

7 MANIK (KEJ) November 4, 2011

The number 7 may confuse some people, for it sometimes represents death, or at least “endings.” The reason for this is simple. Take a look at any tzolk’in diagram and pay attention to the sequence of numbers in the top row. It will be like this:
1, 8, 2, 9, 3, 10, 4, 11, 5, 12, 6, 13, 7
Any day-sign sequence beginning with 1 will end in a 7. This is why 7 is so often considered a symbol of endings. In the Popol Vuh, the Hero Twins are named 1 Junajpu and 7 Junajpu, while the most important Underworld Lords are named 1 Death and 7 Death. When 1 and 7 are paired together in such a fashion, it is as if we were saying: “The beginning and end of the Hero Twins archetype,” or “The alpha and omega of the Death archetype.” Rituals are seldom performed on 7 days in Momostenango, though I have known Daykeepers from Xela and Lake Atitlan to make use of certain powerful 7 days.

MANIK (KEJ) THE PILLARS OF THE UNIVERSE: This sign signifies the deer, and is the nawal of all kinds of four-footed animals. It is also the nawal of the Mayan religion and of the rainforest. This is the day of the aj q’ijab or Mayan priests; it is power, authority, hierarchy, force, and the four cardinal points. This is the nawal of the four corners of the earth, and is sometimes said to have an association with the planet Saturn. 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.

8 LAMAT (Q’ANIL) November 5, 2011

The number 8 is highly auspicious. If 1 and 7 are the beginning and the end, then 1 + 7 = 8, making 8 a number of completion or wholeness, much like the number 4. This is why there is some sort of ritual for almost every 8 day, and why some extremely traditional communities have a special local shrine dedicated to the number 8. Of course, 4 + 4 = 8, so the wholeness implied in the number 4 is doubled here, as if the wholeness of the fourfold universe were seen from the viewpoint of both polarities: night and day, light and darkness, sun and moon, yin and yang. The number 8 has been said by Maya teachers to represent the weaving of life, the thread or cord of time. It is also sometimes said that the Mayan symbol for 8, a bar with three dots over it, has a symbolic meaning, with the three dots on top representing humanity and day, and the bar underneath representing Mother Earth.

LAMAT (Q’ANIL) THE REGENERATION OF THE EARTH: This day-sign signifies seed, corn, pride, harvest, and food. It is the nawal of all kinds of animal and vegetable seeds. It is the day of fertility and harvests, abundance, prosperity; it is auspicious for initiating any planting or business negotiation. This day signifies the four colors of corn – red, black, white and yellow. 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. It is traditionally associated with the planet Venus.

9 MULUC (TOJ) November 6, 2011

The number 9 is an extremely positive one, even though it is an odd number. It is often used for ritual purposes. 9 is often called “the number of life” because it represents the process of human gestation; there are nine months of human development prior to birth. Because of this, the number 9 is especially associated with women, particularly since the 260-day cycle is comprised of nine lunar months. Some Mayan teachers have pointed out that in their traditional culture there are nine steps in the construction of a house and nine stages to growing and harvesting crops. There are also 9 Lords of the Underworld, but this is not necessarily the astrological significance of 9, a number whose symbolism is overwhelmingly positive. 9 days have a special connection with the ancestors.

MULUC (TOJ) OFFERING: This day-sign signifies offering, liberty, equilibrium, payment, a fine or a debt. This day is related to two elements, being the nawal of Water in its manifestation of rain, and also of the Sacred Fire as in the Mayan Fire Ceremony. 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.

10 OC (TZ’I) November 7, 2011

The number 10 symbolizes the 10 digits on our hands and our feet, which altogether make up the 20 which comprise a human being. This number has a special meaning of human cooperation, the bonds and relationships between people.

OC (TZ’I) LAW AND SPIIRITUAL AUTHORITY: This day-sign signifies a dog, the police, vengeance, or a magistrate; it also symbolizes accuracy and precision, justice and legality. This day is also a nawal of sexuality. On this day we pray that justice may 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.

11 CHUEN (B’ATZ’) November 8, 2011

The number 11 has great force, strength and power. This power is neither positive nor negative but neutral. Some Mayan teachers see it as representative of the totality of past, present and future, everything that unfolds over time. The number 11 holds tremendous creative potential, but it can be challenging to access that force and is sometimes perceived as a “difficult” day.

CHUEN (B’ATZ’) MASTER OF ALL THE ARTS: This sign signifies weaving the thread of life; it also signifies time, development, and movement. It is the nawal of all the arts, of weaving, of the artists. 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 represents “the thread of life,” the weaving of the loom of existence. This is the best day upon which to be married.

12 EB (E) November 9, 2011

The number 12 is the highest of the even numbers and represents a summing up one’s life. At one time or another we must all come to a such an accounting of all our actions and experiences, weaving together all our individual, family, societal and cultural influences. 12 represents this totality of thought.

EB (E) THE ROAD OF LIFE: This day-sign signifies destiny, the road of life, thankfulness and benediction. It is the nawal of all the roads and all the “road guides” or spiritual advisors. Upon this day we give thanks for the Road of Life upon which we continually walk, for it represents the spiritual path itself. This day is the patron of travelers and the best possible day upon which to begin a journey. It is also a most favorable day for the initiation of any business matter or for the signing of contracts.

13 BEN (AJ) November 10, 2011

The number 13 is the completion of life, of all movement and process. 13 has a special relationship with the development of paranormal abilities, as we might expect from its connection with the 13 major joints where the sacred koyopa energy accumulates. 13 also relates to refinement and sensitivity, enhanced perception and acute intuition. This ability to access other dimensions of reality applies to all actions performed on a 13 day as well as to those who are born upon a 13.

BEN (AJ) THE RESURRECTION OF THE CORN: This is the sign of home and family, or of a stalk of sugar cane or corn; it is a sign of vocation, a sprout or our offspring, a cane or walking stick; it is the sign of seed, a staff of authority, the power and the growth of crops; it represents stability, solidity, strength, resoluteness of character as well as tenderness. This is the nawal of the home and of children. This is the day to 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.

The wisdom is theirs. The mistakes are mine.

1 LAMAT (Q’ANIL) October 16, 2011

The Number 1 symbolizes beginnings, unity, the original energy of creation. Even though it is a low number, it is powerful, for it has to do with the energy of the new trecena which is making its arrival. Therefore, Daykeepers usually do ritual on a 1 day, and in some traditional communities there is a special shrine dedicated to the number 1. It also symbolizes the power of thought, the initial or beginning “idea” behind all things that inspires us to create and to bring things into manifestation.

LAMAT (Q’ANIL) THE REGENERATION OF THE EARTH: This day-sign signifies seed, corn, pride, harvest, and food. It is the nawal of all kinds of animal and vegetable seeds. It is the day of fertility and harvests, abundance, prosperity; it is auspicious for initiating any planting or business negotiation. This day signifies the four colors of corn – red, black, white and yellow. 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. It is traditionally associated with the planet Venus.

2 MULUC (TOJ) October 17, 2011

The Number 2 is a symbol of duality. Much like Taoists, the Maya think in terms of cosmic polarities. This is embodied in their mythology: there are two Hero Twins, two principal Lords of the Underworld, as well as the two monkey twins who represent the day-sign Chuen (B’atz’). There is the eternal dichotomy of this world and the Underworld, day and night, darkness and light. These themes run like a common thread in all of Mayan myth, especially in the sacred book the Popol Vuh.

MULUC (TOJ) OFFERING: This day-sign signifies offering, liberty, equilibrium, payment, a fine or a debt. This day is related to two elements, being the nawal of Water in its manifestation of rain, and also of the Sacred Fire as in the Mayan Fire Ceremony. 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.

3 OC (TZ’I) October 18, 2011

The Number 3 relates to the three worlds of the Mayan cosmovision – Heaven, Earth, and the Underworld. It also symbolizes the three original hearth stones laid down by the Creator Gods. (In traditional Mayan homes, three stones can still be found on wooden stoves to hold the comal or tortilla griddle.) But 3 can be a difficult number nevertheless. This number implies doubt, risk, and uncertainty. Some traditional Daykeepers avoid initiating new projects on a 3 day.

OC (TZ’I) LAW AND SPIIRITUAL AUTHORITY: This day-sign signifies a dog, the police, vengeance, or a magistrate; it also symbolizes accuracy and precision, justice and legality. This day is also a nawal of sexuality. On this day we pray that justice may 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.

4 CHUEN (B’ATZ’) October 19, 2011

The Number 4 symbolizes wholeness. It is associated with Ahau, the Sun God as cosmic lord (the word ahau literally means lord). Why is this a solar number? The word for “day” (k’in in Yucatec or q’ij in K’iche’) is the same as the word for “sun.” A day is a complete passage of the sun. The sun or the day has four stations: dawn, noon, sunset and midnight. These four components of each day or each “sun” can be conceptually expanded to include the solstices and equinoxes; thus the year is also a 4. There is evidence that the Classic Maya divided the universe into four sections marked by the two intersections of the Milky Way with the ecliptic. Thus we live in a fourfold universe. The Maya still lay out their ritual altars in a fourfold pattern. The number 4 represents the four elements: Fire, Earth, Air and Water; these compose nature and give us life. Four also symnolizes the Four Directions and the Four Pillars which hold up the Earth. In K’iche’ myth there are four pillars which keep the Earth and Sky in their rightful places.

CHUEN (B’ATZ’) MASTER OF ALL THE ARTS: This sign signifies weaving the thread of life; it also signifies time, development, and movement. It is the nawal of all the arts, of weaving, of the artists. 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 represents “the thread of life,” the weaving of the loom of existence. This is the best day upon which to be married.

5 EB (E) October 20, 2011

The Number 5 represents the human hand and the five senses, as well as the five fingers and toes. Our hands do our work for us. Hence 5 may be regarded as the number of work, and of karma. Some Mayan teachers perceive five stages of life as well: childhood, youth, adulthood, mature adult, and elder.

EB (E) THE ROAD OF LIFE: This day-sign signifies destiny, the road of life, thankfulness and benediction. It is the nawal of all the roads and all the “road guides” or spiritual advisors. Upon this day we give thanks for the Road of Life upon which we continually walk, for it represents the spiritual path itself. This day is the patron of travelers and the best possible day upon which to begin a journey. It is also a most favorable day for the initiation of any business matter or for the signing of contracts.
6 BEN (AJ) October 21, 2011

The Number 6 is the number of ultimate stability. The “Place of Number 6,” the hill called Paklom, represents the axis mundi or world center in contemporary Momostenango. Some Mayan teachers say that there are 6 components which establish the vitality of a family system: 1) Health 2) Understanding 3) Work/Employment 4) Friendship 5) Property or Possessions 6) Positive and Negative Actions.

BEN (AJ) THE RESURRECTION OF THE CORN: This is the sign of home and family, or of a stalk of sugar cane or corn; it is a sign of vocation, a sprout or our offspring, a cane or walking stick; it is the sign of seed, a staff of authority, the power and the growth of crops; it represents stability, solidity, strength, resoluteness of character as well as tenderness. This is the nawal of the home and of children. This is the day to 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.

7 IX (I’X) October 22, 2011

The number 7 may confuse some people, for it sometimes represents death, or at least “endings.” The reason for this is simple. Take a look at any tzolk’in diagram and pay attention to the sequence of numbers in the top row. It will be like this:
1, 8, 2, 9, 3, 10, 4, 11, 5, 12, 6, 13, 7
Any day-sign sequence beginning with 1 will end in a 7. This is why 7 is so often considered a symbol of endings. In the Popol Vuh, the Hero Twins are named 1 Junajpu and 7 Junajpu, while the most important Underworld Lords are named 1 Death and 7 Death. When 1 and 7 are paired together in such a fashion, it is as if we were saying: “The beginning and end of the Hero Twins archetype,” or “The alpha and omega of the Death archetype.” Rituals are seldom performed on 7 days in Momostenango, though I have known Daykeepers from Xela and Lake Atitlan to make use of certain powerful 7 days.

IX (I’X) THE JAGUAR: This day-sign signifies the jaguar, the spirit, force, energy, and vitality. It is the nawal of nature and of Mayan shrines or altars. It is also the nawal of the seven human shames: pride, ambition, envy, lying, crime, ingratitude, and ignorance through laziness. 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. As regards the element of Water, Ix symbolizes the sacred energy inherent in fresh streams, in running water.

8 MEN (TZ’IKIN) October 23, 2011

The number 8 is highly auspicious. If 1 and 7 are the beginning and the end, then 1 + 7 = 8, making 8 a number of completion or wholeness, much like the number 4. This is why there is some sort of ritual for almost every 8 day, and why some extremely traditional communities have a special local shrine dedicated to the number 8. Of course, 4 + 4 = 8, so the wholeness implied in the number 4 is doubled here, as if the wholeness of the fourfold universe were seen from the viewpoint of both polarities: night and day, light and darkness, sun and moon, yin and yang. The number 8 has been said by Maya teachers to represent the weaving of life, the thread or cord of time. It is also sometimes said that the Mayan symbol for 8, a bar with three dots over it, has a symbolic meaning, with the three dots on top representing humanity and day, and the bar underneath representing Mother Earth.

MEN (TZ’IKIN) THE VISION OF THE BIRD: This day-sign signifies a bird, wealth, and all business negotiations. It is the nawal of economic well-being and good fortune. It is an auspicious day to give thanks and ask for financial prosperity. It is the communication and mediation between Uk’ux Kaj and Uk’ux Ulew (Heart of Sky, Heart of Earth). 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 the 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.

In many Mayan communities, 8 Men is a day to perform rituals intended to give thanks for the good things in our life and to ask the divine powers that our abundance may increase.

9 CIB (AJMAQ) October 24, 2011

The number 9 is an extremely positive one, even though it is an odd number. It is often used for ritual purposes. 9 is often called “the number of life” because it represents the process of human gestation; there are nine months of human development prior to birth. Because of this, the number 9 is especially associated with women, particularly since the 260-day cycle is comprised of nine lunar months. Some Mayan teachers have pointed out that in their traditional culture there are nine steps in the construction of a house and nine stages to growing and harvesting crops. There are also 9 Lords of the Underworld, but this is not necessarily the astrological significance of 9, a number whose symbolism is overwhelmingly positive. 9 days have a special connection with the ancestors.

CIB (AJMAQ) FORGIVENESS: This day-sign signifies sin, pardon, and pleasure. It is the nawal of one’s faults. It is also a day to ask forgiveness from the dead and one’s ancestors. It represents gifts and Mother Earth and is the nawal of the Earth itself. 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. A day for meditation and withdrawal.

10 CABAN (NO’J) October 25, 2011

The number 10 symbolizes the 10 digits on our hands and our feet, which altogether make up the 20 which comprise a human being. This number has a special meaning of human cooperation, the bonds and relationships between people.

CABAN (NO’J) THE VISION OF THE COSMOS: This day-sign signifies ideas, wisdom, memory and patience. It is the nawal of intelligence, a day dedicated to asking for knowledge, talent, and good thoughts. 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. It is the nawal of the earthquake and seismic disturbance. According to the Maya, this is one of the best days to consult a diviner and seek for spiritual guidance.

11 ETZNAB (TIJAX) October 26, 2011

The number 11 has great force, strength and power. This power is neither positive nor negative but neutral. Some Mayan teachers see it as representative of the totality of past, present and future, everything that unfolds over time. The number 11 holds tremendous creative potential, but it can be challenging to access that force and is sometimes perceived as a “difficult” day.

ETZNAB (TIJAX) OBSIDIAN KNIFE: This day-sign signifies flint, obsidian, communication, gossip and education. It is an auspicious day for healers (curanderas) and authorities, for cutting away evils and illnesses. This is the day of communication, publicity, eloquence, teaching, medicine and healing; but also of fights, quarrels, vengeance, falsehood, and espionage. 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; just as the warrior holds a knife, so does the surgeon.

12 CAUAC (KAWOQ) October 27, 2011

The number 12 is the highest of the even numbers and represents a summing up one’s life. At one time or another we must all come to a such an accounting of all our actions and experiences, weaving together all our individual, family, societal and cultural influences. 12 represents this totality of thought.

CAUAC (KAWOQ) THE UNIVERSAL COMMUNITY: This is the sign of the Divine Feminine, signifying wives, female healers, and especially midwives; it also symbolizes thunder, lightning, and cyclones; it represents spiritual unrest and mental conflicts as well as spiritual contacts and communication. This sign has connections with the koyopa or “blood lightning,” signals and messages in the blood. This day is sometimes said to signify the celestial home of the gods. 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.

13 AHAU (AJPU) October 28, 2011

The number 13 is the completion of life, of all movement and process. 13 has a special relationship with the development of paranormal abilities, as we might expect from its connection with the 13 major joints where the sacred koyopa energy accumulates. 13 also relates to refinement and sensitivity, enhanced perception and acute intuition. This ability to access other dimensions of reality applies to all actions performed on a 13 day as well as to those who are born upon a 13.

AHAU (AJPU) THE HUNTER: This day-sign signifies one of the Hero Twins as a blowgun hunter, as well as symbolizing leadership, struggle, and heroism. It is the nawal of the sun and a day to ask for wisdom, talent, and physical fortitude. It is the nawal/guardian and patron of flowers, and was called Xochitl or “flower” among the Aztecs. It is the day of mental and psychological tests and challenges, for the winner of such tests and challenges is heroic like the mythic Hero Twins; it is the day of prophets, fortune-tellers, psychics, and diviners; it may also signify an eclipse. It is the day of the grandparents who have departed. I have seen any number of traditional Maya go to the cemetery and make offerings to their ancestors on Ahau days.

The wisdom is theirs. The mistakes are mine.

1 MEN (TZ’IKIN) October 3, 2011

The Number 1 symbolizes beginnings, unity, the original energy of creation. Even though it is a low number, it is powerful, for it has to do with the energy of the new trecena which is making its arrival. Therefore, Daykeepers usually do ritual on a 1 day, and in some traditional communities there is a special shrine dedicated to the number 1. It also symbolizes the power of thought, the initial or beginning “idea” behind all things that inspires us to create and to bring things into manifestation.

MEN (TZ’IKIN) THE VISION OF THE BIRD: This day-sign signifies a bird, wealth, and all business negotiations. It is the nawal of economic well-being and good fortune. It is an auspicious day to give thanks and ask for financial prosperity. It is the communication and mediation between Uk’ux Kaj and Uk’ux Ulew (Heart of Sky, Heart of Earth). 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 the 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.

2 CIB (AJMAQ) October 4, 2011

The Number 2 is a symbol of duality. Much like Taoists, the Maya think in terms of cosmic polarities. This is embodied in their mythology: there are two Hero Twins, two principal Lords of the Underworld, as well as the two monkey twins who represent the day-sign Chuen (B’atz’). There is the eternal dichotomy of this world and the Underworld, day and night, darkness and light. These themes run like a common thread in all of Mayan myth, especially in the sacred book the Popol Vuh.

CIB (AJMAQ) FORGIVENESS: This day-sign signifies sin, pardon, and pleasure. It is the nawal of one’s faults. It is also a day to ask forgiveness from the dead and one’s ancestors. It represents gifts and Mother Earth and is the nawal of the Earth itself. 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. A day for meditation and withdrawal.

3 CABAN (NO’J) October 5, 2011

The Number 3 relates to the three worlds of the Mayan cosmovision – Heaven, Earth, and the Underworld. It also symbolizes the three original hearth stones laid down by the Creator Gods. (In traditional Mayan homes, three stones can still be found on wooden stoves to hold the comal or tortilla griddle.) But 3 can be a difficult number nevertheless. This number implies doubt, risk, and uncertainty. Some traditional Daykeepers avoid initiating new projects on a 3 day.

CABAN (NO’J) THE VISION OF THE COSMOS: This day-sign signifies ideas, wisdom, memory and patience. It is the nawal of intelligence, a day dedicated to asking for knowledge, talent, and good thoughts. 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. It is the nawal of the earthquake and seismic disturbance. According to the Maya, this is one of the best days to consult a diviner and seek for spiritual guidance.

4 ETZNAB (TIJAX) October 6, 2011

The Number 4 symbolizes wholeness. It is associated with Ahau, the Sun God as cosmic lord (the word ahau literally means lord). Why is this a solar number? The word for “day” (k’in in Yucatec or q’ij in K’iche’) is the same as the word for “sun.” A day is a complete passage of the sun. The sun or the day has four stations: dawn, noon, sunset and midnight. These four components of each day or each “sun” can be conceptually expanded to include the solstices and equinoxes; thus the year is also a 4. There is evidence that the Classic Maya divided the universe into four sections marked by the two intersections of the Milky Way with the ecliptic. Thus we live in a fourfold universe. The Maya still lay out their ritual altars in a fourfold pattern. The number 4 represents the four elements: Fire, Earth, Air and Water; these compose nature and give us life. Four also symnolizes the Four Directions and the Four Pillars which hold up the Earth. In K’iche’ myth there are four pillars which keep the Earth and Sky in their rightful places.

ETZNAB (TIJAX) OBSIDIAN KNIFE: This day-sign signifies flint, obsidian, communication, gossip and education. It is an auspicious day for healers (curanderas) and authorities, for cutting away evils and illnesses. This is the day of communication, publicity, eloquence, teaching, medicine and healing; but also of fights, quarrels, vengeance, falsehood, and espionage. 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; just as the warrior holds a knife, so does the surgeon.

5 CAUAC (KAWOQ) October 7, 2011

The Number 5 represents the human hand and the five senses, as well as the five fingers and toes. Our hands do our work for us. Hence 5 may be regarded as the number of work, and of karma. Some Mayan teachers perceive five stages of life as well: childhood, youth, adulthood, mature adult, and elder.

CAUAC (KAWOQ) THE UNIVERSAL COMMUNITY: This is the sign of the Divine Feminine, signifying wives, female healers, and especially midwives; it also symbolizes thunder, lightning, and cyclones; it represents spiritual unrest and mental conflicts as well as spiritual contacts and communication. This sign has connections with the koyopa or “blood lightning,” signals and messages in the blood. This day is sometimes said to signify the celestial home of the gods. 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.

6 AHAU (AJPU) October 8, 2011

The Number 6 is the number of ultimate stability. The “Place of Number 6,” the hill called Paklom, represents the axis mundi or world center in contemporary Momostenango. Some Mayan teachers say that there are 6 components which establish the vitality of a family system: 1) Health 2) Understanding 3) Work/Employment 4) Friendship 5) Property or Possessions 6) Positive and Negative Actions.

AHAU (AJPU) THE HUNTER: This day-sign signifies one of the Hero Twins as a blowgun hunter, as well as symbolizing leadership, struggle, and heroism. It is the nawal of the sun and a day to ask for wisdom, talent, and physical fortitude. It is the nawal/guardian and patron of flowers, and was called Xochitl or “flower” among the Aztecs. It is the day of mental and psychological tests and challenges, for the winner of such tests and challenges is heroic like the mythic Hero Twins; it is the day of prophets, fortune-tellers, psychics, and diviners; it may also signify an eclipse. It is the day of the grandparents who have departed. I have seen any number of traditional Maya go to the cemetery and make offerings to their ancestors on Ahau days.

7 IMIX (IMOX) October 9, 2011

The number 7 may confuse some people, for it sometimes represents death, or at least “endings.” The reason for this is simple. Take a look at any tzolk’in diagram and pay attention to the sequence of numbers in the top row. It will be like this:
1, 8, 2, 9, 3, 10, 4, 11, 5, 12, 6, 13, 7
Any day-sign sequence beginning with 1 will end in a 7. This is why 7 is so often considered a symbol of endings. In the Popol Vuh, the Hero Twins are named 1 Junajpu and 7 Junajpu, while the most important Underworld Lords are named 1 Death and 7 Death. When 1 and 7 are paired together in such a fashion, it is as if we were saying: “The beginning and end of the Hero Twins archetype,” or “The alpha and omega of the Death archetype.” Rituals are seldom performed on 7 days in Momostenango, though I have known Daykeepers from Xela and Lake Atitlan to make use of certain powerful 7 days.

IMIX (IMOX) THE LEFT HAND: This sign signifies the left side of reality, hence receptivity or the receiving of messages from other dimensions, as well as the ability to see into other worlds; but it also may symbolize madness, disorder, nervousness, uncertainty and doubt. It is a sign of cooperation, for the left arm must cooperate and work well with the right. It is the nawal of the ocean and a day for healing illnesses of the mind. 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. We pray that our dreams and visions may bring us beauty and wisdom rather than delusion and craziness. Since 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.

8 IK (IQ’) October 10, 2011

The number 8 is highly auspicious. If 1 and 7 are the beginning and the end, then 1 + 7 = 8, making 8 a number of completion or wholeness, much like the number 4. This is why there is some sort of ritual for almost every 8 day, and why some extremely traditional communities have a special local shrine dedicated to the number 8. Of course, 4 + 4 = 8, so the wholeness implied in the number 4 is doubled here, as if the wholeness of the fourfold universe were seen from the viewpoint of both polarities: night and day, light and darkness, sun and moon, yin and yang. The number 8 has been said by Maya teachers to represent the weaving of life, the thread or cord of time. It is also sometimes said that the Mayan symbol for 8, a bar with three dots over it, has a symbolic meaning, with the three dots on top representing humanity and day, and the bar underneath representing Mother Earth.

IK (IQ’) THE BREATH OF LIFE: This sign signifies wind and the moon, though in divination it may be a sign of crisis. It is the nawal of the element of air and of the moon, of the spirit of human existence. It is a day for the removal of negative energy and illnesses. It is the wind which sweeps clean our house and our body. It also signifies a hurricane, cleansing, purification, breath, and sexual obsession. Upon this day we ask for the strength, the vitality, and the commitment to carry on in our chosen work. This is a day for the removal of negative energy and illnesses; in terms of healing, it favors the resolution of psychological problems, especially those which arise from angry emotional states.

9 AKBAL (AQ’AB’AL) October 11, 2011

The number 9 is an extremely positive one, even though it is an odd number. It is often used for ritual purposes. 9 is often called “the number of life” because it represents the process of human gestation; there are nine months of human development prior to birth. Because of this, the number 9 is especially associated with women, particularly since the 260-day cycle is comprised of nine lunar months. Some Mayan teachers have pointed out that in their traditional culture there are nine steps in the construction of a house and nine stages to growing and harvesting crops. There are also 9 Lords of the Underworld, but this is not necessarily the astrological significance of 9, a number whose symbolism is overwhelmingly positive. 9 days have a special connection with the ancestors.

AKBAL (AQ’AB’AL) DAWN: This sign signifies awakening, dawn, marriage, light and enchantment. It is the nawal of clarity or light; it is the day to ask for the dawning of the light in all things. It is especially a day of marriage, love and romance. 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. Needless to say, it is also perhaps the most favorable for day for love and marriage (though Chuen or B’atz’ is also very good, especially for the actual marriage ceremony). An Akbal day can also be quite favorable for finding a job.

10 KAN (K’AT) October 12, 2011

The number 10 symbolizes the 10 digits on our hands and our feet, which altogether make up the 20 which comprise a human being. This number has a special meaning of human cooperation, the bonds and relationships between people.

KAN (K’AT) THE NET: This sign signifies a net, new offspring, the growth and increase of future generations, new crops; as a nawal of the element of Fire, this is the fire of the hearth. It is the nawal of prisons both visible and invisible. 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. It is a day to ask for the tangling and untangling of things.

11 CHICCHAN (KAN) October 13, 2011

The number 11 has great force, strength and power. This power is neither positive nor negative but neutral. Some Mayan teachers see it as representative of the totality of past, present and future, everything that unfolds over time. The number 11 holds tremendous creative potential, but it can be challenging to access that force and is sometimes perceived as a “difficult” day.

CHICCHAN (KAN) FEATHERED SERPENT: This sign signifies the Feathered Serpent, sexuality, work, power, law and justice. It is the nawal of the creation of man and woman, and also of education and training. It is the regent of the sky and ruler of time of transcendence and the transformation of time; in divination it may show that one is predestined to divine power (spiritual vocations). 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 lightning (koyopa in Mayan, or kundalini in Eastern traditions), it is also a day upon which one may build both physical and spiritual strength. As the nawal of the creation of man and woman, it is a most favorable day for sexual matters as well.

12 CIMI (KAME) October 14, 2011

The number 12 is the highest of the even numbers and represents a summing up one’s life. At one time or another we must all come to a such an accounting of all our actions and experiences, weaving together all our individual, family, societal and cultural influences. 12 represents this totality of thought.

CIMI (KAME) DEATH AND REBIRTH: This sign signifies death, the lord of the darkness, fortitude, humility and obedience. Death is not evil, and grammatically the word kame signifies the present tense or “the eternal now.” Upon this day we pray that we and those dear to us may 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. This day has much feminine energy and is a good day upon which to resolve marital conflict.

13 MANIK (KEJ) October 15, 2011

The number 13 is the completion of life, of all movement and process. 13 has a special relationship with the development of paranormal abilities, as we might expect from its connection with the 13 major joints where the sacred koyopa energy accumulates. 13 also relates to refinement and sensitivity, enhanced perception and acute intuition. This ability to access other dimensions of reality applies to all actions performed on a 13 day as well as to those who are born upon a 13.

MANIK (KEJ) THE PILLARS OF THE UNIVERSE: This sign signifies the deer, and is the nawal of all kinds of four-footed animals. It is also the nawal of the Mayan religion and of the rainforest. This is the day of the aj q’ijab or Mayan priests; it is power, authority, hierarchy, force, and the four cardinal points. This is the nawal of the four corners of the earth, and is sometimes said to have an association with the planet Saturn. 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.

Although 13 days are often so powerful as to create turbulent energy, there is a Mayan custom regarding four special days with the number 13. These are days for important rituals. Among some Daykeepers in Quetzaltenango, this is one such day, though it should be understood that different lineages recognize a different version of the four special 13 days; for example, while this tradition is from Quetzaltenango, I have heard a different list of these days in Momostenango